shiaworld.cjb.net Nehj-ul-Blagah

Nehj-ul-Blagah

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SERMON 101

That day would be such that Alláh would collect on it the anteriors and the posteriors, to stand in obedience for exaction of accounts and for award of recompense for deeds. Sweat would flow upto their mouths like reins while the earth would be trembling under them. In the best condition among them would be he who has found a resting place for both his feet and an open place for his breath.

The troubles are like a dark night. Horses would not stand for (facing) them nor would their banners turn back. They would approach in full reins and ready with saddles. Their leader would be driving them and the rider would be exerting (them). The trouble-mongers are a people whose attacks are severe. Those who would fight them for the sake of Alláh would be a people who are low in the estimation of the proud, unknown in the earth but well known on the sky. Woe to you O' Ba#rah, when an army of Alláh's infliction would face upon you without (raising) dust of cries. Your inhabitants would then face bloody death and dire hunger.

O' people! look at the world like those who abstain from it, and turn away from it. By Alláh, it would shortly turn out its inhabitants and cause grief to the happy and the safe. That which turns and goes away from it never returns and that which is likely to come about is not known or anticipated. Its joy is mingled with grief. Herein men's firmness inclines towards weakness and languidness. The majority of what pleases you here should not mislead you because that which would help you would be little.

Alláh may shower His mercy on him who ponders and takes lesson thereby, and when he takes lesson he achieves enlightenment. Whatever is present in this world would shortly not exist, while whatever is to exist in the next world is already in existence. Every countable thing would pass away. Every anticipation should be taken to be coming up and every thing that is to come up should be taken as just near.

Learned is he who knows his worth. It is enough for a man to remain ignorant if he knows not his worth. Certainly, the most hated man with Alláh is he whom Alláh has left for his own self. He goes astray from the right path, and moves without a guide. If he is called to the plantation of this world he is active, but if he is called to the plantation of the next world he is slow. As though what he is active for is obligatory upon him whereas in whatever he is slow was not required of him.

There would be a time wherein only a sleeping (inactive) believer would be safe (such that) if he is present he is not recognised but if he is absent he is not sought after. These are the lamps of guidance and banners of night journeys. They do not spread calumnies nor divulge secrets, nor slander. They are those for whom Alláh would open the doors of His mercy and keeps off from them the hardships of His chastisement.

O' people! a time will come to you when Islam would be capsized as a pot is capsized with all its contents. O' people, Alláh has protected you from that He might be hard on you but He has not spared you from being put on trial. Alláh the Sublimest of all speakers has said:

as-Sayyid ar-Ra_í says: As regards Amír al-mu'minín's words "kullu mu'minin nuwamah" (every sleeping believer), he implies thereby one who is talked of little and causes no evil. And the word "al-masáyí<" is the plural of "misyá<". He is one who spreads trouble among people through evils and calumnies. And the word "al-madháyí" is the plural of "midhyá". He is one who on hearing of an evil about some one spreads it and shouts about it. And "al-budhur" is the plural of "badhúr". He is one who excels in foolishness and speaks rubbish.

About the condition of the people before the proclamation of
prophethood and the Prophet's performance in
spreading his message

So now, certainly Alláh deputised Mu<ammad (p.b.u.h.a.h.p.) as the Prophet while no one among the Arabs read the Book nor claimed prophethood or revelation. He had to fight those who disobeyed him in company with those who followed him, leading them towards their salvation and hastening with them lest death overtook them. When any weary person sighed or a distressed one stopped he stood at him till he got him his aim, except the worst in whom there was not virtue at all. Eventually he showed them their goal and carried them to their places (of deliverance). Consequently, their affairs moved on and their hand-mill began to rotate (i.e. position gained strength), their spears got straightened.

By Alláh, I was among their rear-guard till they turned back on their sides and were flocked in their rope. I never showed weakness or lack of courage, nor did I betray or become languid. By Alláh, I shall split the wrong till I extract right from its flanks.

as-Sayyid ar-Ra_í says: I have quoted a selected part of this sermon before, but since I have found in the narration that this part differs from the previous one, more or less, I deemed it necessary to quote it again here.

Then Alláh deputised Mu<ammad (p.b.u.h.a.h.p.) as a witness, giver of good tidings and warner, the best in the universe as a child and the most chaste as a grown up man, the purest of the purified in conduct, the most generous of those who are approached for generosity.

This world did not appear sweet to you in its pleasures and you did not secure milk from its udders except after having met it when its nose-rein was trailing and its leather girth was loose. For certain people its unlawful items were like bent branches (laden with fruit) while its lawful items were far away, not available. By Alláh, you would find it like a long shade upto a fixed time. So the earth is with you without let or hindrance and your hands in it are extended while the hands of the leaders are held away from you. Your swords are hanging over them while their swords are held away from you.

Beware that for every blood (that is shed) there is an avenger and for every right there is a claimant. The avenger for our blood is like the judge for his own claim, and it is Alláh who is such that if one seeks Him, then He does not disappoint him, and one who runs away from Him cannot escape Him. I swear by Alláh, O' Banú Umayyah, shortly you will see it (i.e. your possession) in the hands of others and in the house of your enemy. Know that the best looking eye is that whose sight catches virtue and know that the best hearing ear is that which hears good advice and accepts it.

O' people, secure light from the flame of lamps of the preacher who follows what he preaches and draw water from the spring which has been cleaned of dirt.

O' creatures of Alláh, do not rely on your ignorance, do not be obedient to your desires, because he who stays at this place is like one who stays on the brink of a bank undermined by water carrying ruin on his back from one portion to the other following his opinion which he changes (one after the other). He wants to make adhere what cannot adhere and to bring together what cannot keep together. So fear Alláh and do not place your complaints before him who cannot redress your grievance, nor undo with his opinion what has been made obligatory for you.

Certainly, there is no obligation on the Imám except what has been devolved on him from Alláh, namely to convey warnings, to exert in good advice, to revive the sunnah, to enforce penalties on those liable to them and to issue shares to the deserving. So hasten towards knowledge before its vegetation dries up and before you turn yourselves away from seeking knowledge from those who have it. Desist others from the unlawful and abstain from it yourself, because you have been commanded to abstain (yourself) before abstaining (others).

Praise be to Alláh who established Islam and made it easy for those who approach it and gave strength to its columns against any one who tries to overpower it. So Alláh made it (a source of) peace for him who clings to it, safety for him who enters it, argument for him who speaks about it, witness for him who fights with its help, light for him who seeks light from it, understanding for him who provides it, sagacity for him who exerts, a sign (of guidance) for him who perceives, sight for him who resolves, lesson for him who seeks advice, salvation for him who testifies, confidence for him who trusts, pleasure for him who entrusts, and shield for him who endures.

It is the most bright of all paths, the clearest of all passages. It has dignified minarets, bright highways, burning laps, prestigious field of activity, and high objective. It has a collection of race horses. It is approached eagerly. Its riders are honourable. Testimony (of Alláh, Prophet etc.) is its way, good deeds are its minarets, death is its extremity, this world is its race-course, the Day of Judgement is its horses and Paradise is its point of approach.

The Prophet lighted flames for the seeker and put bright signs for the impeded. So he is Thy trustworthy trustee, Thy witness on the Day of Judgement, Thy deputy as a blessing and Thy messenger of truth as mercy. My Alláh distribute to him a share from Thy Justice and award him multiples of good by Thy bounty. My Alláh heighten his construction over the constructions of others, honour him when he comes to Thee, dignify his position before Thee, give him honourable position, and award him glory and distinction, and bring us out (on the Day of Judgement) among his party, neither ashamed, nor repentant, nor deviators, nor pledge-breakers, nor strayers, nor misleaders. nor seduced.

as-Sayyid ar-Ra_í says: This sermon had already appeared earlier but we have repeated it here because of the difference between the two versions.

By bounty of Alláh over you, you have acquired a position where even your slave maids are honoured, your neighbours are treated well. Even he over whom you enjoy no distinction or obligation honours you. Even those people fear you who had no apprehension of attack from you or any authority over you. You now see pledges to Alláh being broken but do not feel enraged although you fret and frown on the breaking of the traditions of your forefathers. Alláh's matters have been coming to you, and going from and again coming back to you; but you have made over your place to wrong-doers and thrown towards them your responsibilities, and have placed Alláh's affairs in their hands. They act in doubts and tread in (fulfilment of) desires. By Alláh, even if they disperse you under every star Alláh would surely collect you on the day that would be worst for them.

I have seen your flight and your dispersal from the lines. You were surrounded by rude and low people and Bedouins of Syria (ash-Shám), although you are the chiefs of Arabs and summit of distinction, and possess dignity as that of the high nose and big hump of the camel. The sigh of my bosom can subside only when I eventually see you surrounding them as they surrounded you, and see you dislodging them from their position as they dislodged you, killing them with arrows and striking them with spears so that their forward rows might fall on the rear ones just like the thirsty camels who have been turned away from their place of drink and removed from their water-points.

Praise be to Alláh Who is Manifest before His creation because of themselves. Who is apparent to their hearts because of clear proof; Who created without meditating, since meditating does not befit except one who has thinking organs while He has no thinking organ in Himself. His knowledge has split forth the inside of unknown secrets and covered the bottom of deep beliefs.

Alláh chose him from the lineal tree of prophets, from the flame of light, from the forehead of greatness, from the best part of the valley of al-Ba>'<á', from the lamps for darkness, and from the sources of wisdom.

The Prophet was like a roaming physician who has set ready his ointments and heated his instruments. He uses them wherever the need arises for curing blind hearts, deaf ears, and dumb tongues. He followed with his medicines the spots of negligence and places of perplexity.

They (people) did not take light from the lights of his wisdom nor did they produce flame from the flint of sparkling knowledge . So in this matter they are like grazing cattle and hard stones. Nevertheless, hidden things have appeared for those who perceive, the face of right has become clear for the wanderer, the approaching moment has raised the veil from its face and signs have appeared for those who search for them.

What is the matter with me! I see you just bodies without spirits and spirits without bodies, devotees without good, traders without profits, wakeful but sleeping, present but unseen, seeing but blind, hearing but deaf and speaking but dumb.

I notice that misguidance has stood on its centre and spread (all round) through its off-shoots. It weighs you with its weights and confuses you with its measures. Its leader is an out-cast from the community. He persists on misguidance. So on that day none from among you would remain except as the sediment in a cooking pot or the dust left after dusting a bundle. It would scrape you as leather is scraped, and trample you as harvest is trampled, and pick out the believer as a bird picks out a big grain from the thin grain.

Where are these ways taking you, gloom misleading you, and falsehoods deceiving you? Whence are you brought and where are you driven? For every period there is a written document and everyone who is absent has to return. So listen to your godly leader and keep your hearts present. If he speaks to you be wakeful. The forerunner must speak truth to his people, should keep his wits together and maintain presence of mind. He has clarified to you the matter as the stitch-hole is cleared, and scraped it as the gum is scraped (from the twigs).

Nevertheless, now the wrong has set itself on its places and ignorance has ridden on its riding beasts. Unruliness has increased while the call for virtue is suppressed. Time has pounced upon like a devouring carnivore, and wrong is shouting like a camel after remaining silent. People have become brothers over ill-doings. have forsaken religion, are united in speaking lie but bear mutual hatred in the matter of truth.

When such is the case, the son would be a source of anger (instead of coolness of the eye to parents) and rain the cause of heat, the wicked would abound and the virtuous would diminish. The people of this time would be wolves, its rulers beasts, the middle class men gluttons and the poor (almost) dead. Truth would go down, falsehood would overflow, affection would be claimed with tongues but people would be quarrelsome at heart. Adultery would be the key to lineage while chastity would be rare and Islam would be worn overturned like the skin.

Everything submits to Him and everything exists by Him. He is the satisfaction of every poor, dignity of the low, energy for the weak and shelter for the oppressed. Whoever speaks, He hears his speaking, and whoever keeps quiet, He knows his secret. On Him is the livelihood of everyone who lives, and to Him returns whoever dies.

(O' Alláh!) The eyes have not seen Thee so as to be aware of Thee, but Thou wert before the describers of Thy creation. Thou didst not create the creation on account of loneliness, nor didst make them work for gain. He whom Thou catchest cannot go farther than Thee, and he whom Thou holdest cannot escape Thee. He who disobeys Thee does not decrease Thy authority, and he who obeys Thee does not add to Thy Might. He who disagrees with Thy judgement cannot turn it, and he who turns away from Thy command cannot do without Thee. Every secret before Thee is open and for Thee every absent is present.

Thou art everlasting, there is no end to Thee. Thou art the highest aim, there is no escape from Thee, Thou art the promised (point of return) from which there is no deliverance except towards Thee. In Thy hand is the forelock of every creature and to Thee is the return of every living being. Glory to Thee! How great is Thy creation that we see, but how small is this greatness by the side of Thy Might. How awe-striking is Thy realm that we notice, but how humble is this against what is hidden from us out of Thy authority. How extensive are Thy bounties in this world, but how small are they against the bounties of the next world.

Thou (O' Alláh) made angels reside in Thy skies and place them high above from Thy earth. They have the most knowledge about Thee and Thy whole creation, the most fearing from Thee, and the nearest to Thee. They never stayed in loins nor were retained in wombs. They were not created "from mean water (semen)" (Qur'án , 32:8; 77:20). They were not dispersed by vicissitudes of time. They are on their places (distinct) from Thee and in their positions near Thee. Their desires are concentrated in Thee. Their worship for Thee is much. Their neglect from Thy command is little. If they witness what remains hidden about Thee they would regard their deeds as very little, they would criticise themselves and would realise that they did not worship Thee according to Thy right for being worshipped and did not obey Thee as Thou hast the right of being obeyed.

Glorified art Thou, the Creator, the Worshipped, on account of Thy good trials of Thy creatures. Thou created a house (the Paradise) and provided in it for feasting, drinks, foods, spouses, servants, places, streams, plantations and fruits. Then Thou sent a messenger to invite towards it, but the people did not respond to the caller, and did not feel persuaded to what Thou persuaded them nor showed eagerness towards what Thou desired them to feel eager. They jumped on the carcass (of this world), earned shame by eating it and became united on loving it.

When one loves a thing it blinds him and sickens his heart. Then he sees but with a diseased eye, hears but with unhearing ears. Desires have cut asunder his wit, and the world has made his heart dead, while his mind is all longing for it. Consequently, he is a slave of it and of everyone who has any share in it. Wherever it turns, he turns towards it and wherever it proceeds, he proceeds towards it. He is not desisted by any desister from Alláh, nor takes admonition from any preacher. He sees those who have been caught in neglect whence there is neither rescission nor reversion.

Whatever they were ignoring has befallen them, separation from this world, from which they took themselves safe, has come to them and they have reached that in the next world which they had been promised. Whatever has befallen them cannot be described. Pangs of death and grief for losing (this world) have surrounded them. Consequently, their limbs become languid and their complexion changes. Then death increases its struggle over them.

In some one it stands in between him and his power of speaking although he lies among his people, looking with eyes, hearing with his ears, with full wits and intelligence. He then thinks over how he wasted his life and in what (activities) he passed his time. He recalls the wealth he collected when he had blinded himself in seeking it, and acquired it from fair and foul sources. Now the consequences of collecting it have overtaken him. He gets ready to leave it. It would remain for those who are behind him. They would enjoy it and benefit by it.

It would be an easy acquisition for others but a burden on his back, and the man cannot get rid of it. He would thereupon bite his hands with teeth out of shame for what was disclosed to him about his affairs at the time of his death. He would dislike what he coveted during the days of his life and would wish that he who envied him on account of it and felt jealous over him for it should have amassed it instead of he himself.

Death would go on affecting his body till his ears too would behave like his tongue (and lose functioning). So he would lie among his people, neither speaking with his tongue or hearing with his ears. He would be rotating his glance over their faces, watching the movements of their tongues, but not hearing their speaking. Then death would increase its sway over him, and his sight would be taken by death as the ears had been taken and the spirit would depart from his body. He would then become a carcass among his own people. They would feel loneliness from him and get away from near him. He would not join a mourner or respond to a caller. Then they would carry him to a small place in the ground and deliver him in it to (face) his deeds. They abandoned visiting him.

Till whatever is written as ordained approaches its end, the affairs complete their destined limits, the posteriors join the anteriors and whatever Alláh wills takes place in the shape of resurrection of His creation. Then He would convulse the sky and split it. He would quake the earth and shake it. He would root out the mountains and scatter them. They would crush each other out of awe of His Glory and fear of His Dignity.

He would take out everyone who is in it. He would refresh them after they had been worn out and collect them after they had been separated. Then He would set them apart for questioning about the hidden deeds and secret acts. He would then divide them into two groups, rewarding one and punishing the other. As regards the obedient people He would reward them with His nearness and would keep them for ever in His house from where those who settle therein do not move out. Their position would not undergo change, fear would not overtake them, ailments would not befall them, dangers would not affect them and journey would not force them (from place to place).

As for people of sins, He would settle them in the worst place would bind their hands with the necks, bind the forelocks with feet and would clothe them in shirts of tar and dresses cut out of flames. They would be in punishment whose heat would be severe, door would be closed on the inmates - in fire which is full of shouts and cries and rising flames and fearful voices. Its inmate does not move out of it. its prisoner cannot be released by ransom and its shackles cannot be cut. There is no fixed age for this house so that it might perish, nor period for its life that might pass away.

He treated this world disdainfully and regarded it low. He held it contemptible and hated it. He realised that Alláh kept it away from him with intention and spread it out for others by way of contempt. Therefore, he remained away from it by his heart, banished its recollection from his mind and wished that its attraction should remain hidden from his eye so that he should not acquire any clothing from it, or hope for staying in it. He conveyed from Alláh the pleas (against committing sins), counselled his people as a warner (against Divine chastisement) and called (people) towards Paradise as a conveyor of good tidings.

We are the tree of prophethood, staying place of (Divine) Message, descending place of angels, mines of knowledge and the sources of wisdom. Our supporter and lover awaits mercy while our enemy and he who hates us awaits wrath.

The best means by which seekers of nearness to Alláh, the Glorified, the Exalted, seek nearness, is the belief in Him and His Prophet, fighting in His cause, for it is the high pinnacle of Islam, and (to believe) in the kalimatu'l-'ikhlá# (the expression of Divine purification) for it is just nature and the establishment of prayer for it is (the basis of) community, payment of zakát (Islamic tax) for it is a compulsory obligation, fasting for the month of Rama_án for it is the shield against chastisement, the performance of <ajj of the House of Alláh (i. e . Ka`bah) and its `umrah (other than annual visit) for these two acts banish poverty and wash away sins, regard for kinship for it increases wealth and length of life, to giving alms secretly for it covers shortcomings, giving alms openly for it protects against a bad death and extending benefits (to people) for it saves from positions of disgrace.

Go ahead with the remembrance of Alláh for it is the best remembrance, and long for that which He has promised to the pious, for His promise is the most true promise. Tread the course of the Prophet for it is the most distinguished course. Follow the sunnah of the Prophet for it is the most right of all behaviours. Learn the Qur'án for it is the fairest of discourses and understand it thoroughly for it is the best blossoming of hearts. Seek cure with its light for it is the cure for hearts. Recite it beautifully for it is the most beautiful narration. Certainly, a scholar who acts not according to his knowledge is like the off-headed ignorant who does not find relief from his ignorance, but on the learned the plea of Alláh is greater and grief more incumbent, and he is more blameworthy before Alláh.

So now, certainly I frighten you from this world for it is sweet and green, surrounded by lusts, and liked for its immediate enjoyments. It excites wonder with small things, is ornamented with (false) hopes and decorated with deception. Its rejoicing does not last and its afflictions cannot be avoided. It is deceitful, harmful, changing, perishable, exhaustible, liable to destruction, eating away and destructive. When it reaches the extremity of desires of those who incline towards it and feel happy with it, the position is just what Alláh, the Glorified, says (in the Qur'án):

... like the water which send We down from heaven, and the herbage of the earth mingleth with it, then it becometh dry stubble which the winds scatter; for Alláh over all things hath power. (18:45)

No person gets rejoicing from this world but tears come to him after it, and no one gets its comforts in the front but he has to face hardships in the rear. No one receives the light rain of ease in it but the heavy rain of distress pours upon him. It is just worthy of this world that in the morning it supports a man but in the evening it does not recognise him. If one side of it is sweet and pleasant the other side is bitter and distressing.

No one secures enjoyment from its freshness but he has to face hardship from its calamities. No one would pass the evening under the wing of safety but that his morning would be under the feathers of the wing-tip of fear. It is deceitful, and all that is there in it is deception. It is perishable and all that is on it is to perish. There is no good in its provisions except in piety. Whoever takes little from it collects much of what would give him safety, while one who takes much from it takes much of what would ruin him. He would shortly depart from his collection. How many people relied on it but it distressed them; (how many) felt peaceful with it but it tumbled them down; how many were prestigious but it made them low and how many were proud but it made them disgraceful.

Its authority is changing. Its life is dirty. Its sweet water is bitter. Its sweetness is like myrrh. Its foods are poisons. Its means are weak. The living in it is exposed to death; the healthy in it is exposed to disease. Its realm is (liable to be) snatched away. The strong in it is (liable to be) defeated and the rich is (liable to be) afflicted with misfortune. The neighbour in it is (liable to be) plundered.

Are you not (residing) in the houses of those before you, who were of longer ages, better traces, had bigger desires, were more in numbers and had greater armies. How they devoted themselves to the world and how they showed preference to it! Then they left it without any provision that could convey them through, or the back (of a beast for riding) to carry them.

Did you get the news that the world was ever generous enough to present ransom for them, or gave them any support or afforded them good company? It rather inflicted them with troubles, made them languid with calamities, molested them with catastrophes, threw them down on their noses, trampled them under hoofs and helped the vicissitudes of time against them. You have observed its strangeness towards those who went near it, acquired it and appropriated it, till they depart from it for good. Did it give them any provision other than starvation or make them stay in other than narrow places, or give them light other than gloom, or give them in the end anything other than repentance? Is this what you much ask for or remain satisfied with, or towards which you feel greedy? How bad is this abode for him who did not suspect it (to be so) and did not entertain fear from it?

You should know as you do know, that you have to leave it and depart from it. While in it, take lesson from those "who proclaimed 'who is more powerful than we'" (Qur'án , 41 :15) but they were carried to their graves, though not as riders. They were then made to stay in the graves, but not as guests. Graves were made for them from the surface of the ground. Their shrouds were made from earth. Old bones were made their neighbour. They are neighbours who do not answer a caller nor ward off trouble, nor pay heed to a mourner.

If they get rain they do not feel happy, and if they face famine they do not get disappointed. They are together but each one apart. They are close together but do not see each other. They are near but do not meet. They are enduring and have no hatred. They are ignorant and their malice has died away. There is no fear of trouble from them and no hope of their warding off (troubles). They have exchanged the back (surface) of the earth with its stomach (interior), vastness with narrowness, family with loneliness, and light with darkness. They have come to it (this world) as they had left it with bare feet and naked bodies. They departed from it with their acts towards the continuing life and everlasting house as Alláh has said:

. . . As We caused the first creation, so will We get it return. (It is) a promise binding Us, verily We were doing it. (Qur'án , 21 :104)

Do you feel when the Angel of Death enters a house, or do you see him when he takes out life of anyone? How does he take out the life of an embryo in the womb of his mother? Does he reach it through any part of her body or the spirit responded to his call with the permission of Alláh? Or does he stay with him in the mother's interior? How can he who is unable to describe a creature like this, describe Alláh?

I warn you of the world for it is the abode of the unsteady. It is not a house for foraging. It has decorated itself with deception and deceives with its decoration. It is a house which is low before Alláh. So He has mixed its lawful with its unlawful, its good with its evil, its life with its death, and its sweetness with its bitterness. Alláh has not kept it clear for His lovers, nor has He been niggardly with it towards His foes. Its good is sparing. Its evil is ready at hand. Its collection would dwindle away. Its authority would be snatched away. Its habitation would face desolation. What is the good in a house which falls down like fallen construction or in an age which expires as the provision exhausts, or in time which passes like walking?

Include whatever Alláh has made obligatory on you in your demands. Ask from Him fulfilment of what He has asked you to do. Make your ears hear the call of death before you are called by death. Surely the hearts of the abstemious weep in this world even though they may (apparently) laugh, and their grief increases even though they may appear happy. Their hatred for themselves is much even though they may be envied for the subsistence they are allowed. Remembrance of death has disappeared from your hearts while false hopes are present in you. So this world has mastered you more than the next world, and the immediate end (of this world) has removed you away from the remote one (of the next life). You are brethren in the religion of Alláh. Dirty natures and bad conscience have separated you. Consequently you do not bear burdens of each other nor advise each other, nor spend on each other, nor love each other.

What is your condition? You feel satisfied with what little you have secured from this world while much of the next world of which you have been deprived does not grieve you. The little of this world which you lose pains you so much so that it becomes apparent in your faces, and in the lack of your endurance over whatever is taken away from you; as though this world is your permanent abode, and as though its wealth would stay with you for good. Nothing prevents anyone among you to disclose to his comrade the shortcomings he is afraid of, except the fear that the comrade would also disclose to him similar defects. You have decided together on leaving the next world and loving this world. Your religion has become just licking with the tongue. It is like the work of one who has finished his job and secured satisfaction of his master.

About abstemiousness, fear of Alláh and importance of
providing for the next life

Praise be to Him Who makes praise followed by bounty and bounty with gratefulness. We praise Him on His bounties as on His trials. We seek His help against these hearts which are slow to obey what they have been commended but quick towards what they have been desisted from. We seek His forgiveness from that which His knowledge covers and His document preserves - knowledge which does not leave anything and a document which does not omit anything. We believe in Him like the belief of one who has seen the unknown and has attained the promised rewards - belief, the purity whereof keeps off from belief in partners of Alláh, and whose conviction removes doubt.

We stand witness that there is no god but Alláh, the One, Who has no partner for Him, and that Mu<ammad is His slave and His Prophet, Alláh may bless him and his descendants. These two testimonies heighten the utterance and raise the act. The scale wherein they would be placed would not be light while the scale from which they are removed would not become heavy.

O' creatures of Alláh! I advise you to have fear of Alláh which is the provision (for the next world) and with it is (your) return. The provision would take you (to your destination) and the return would be successful. The best one, who is able to make people listen has called towards it and the best listener has listened to it. So the caller has proclaimed and the listener has listened and preserved.

O' creations of Alláh! certainly fear of Alláh has saved the lovers of Alláh from unlawful items and gave His dread to their hearts till their nights are passed in wakefulness and their noons in thirst. So they achieve comfort through trouble and copious watering through thirst. They regarded death to be near and therefore hastened towards (good) actions. They rejected their desires and so they kept death in their sight.

Then, this world is a place of destruction, tribulations, changes and lessons. As for destruction, the time has its bow pressed (to readiness) and its dart does not go amiss, its wound does not heal; it afflicts the living with death, the healthy with ailment and the safe with distress. It is an eater who is not satisfied and a drinker whose thirst is never quenched. As for tribulation, a man collects what he does not eat and builds wherein he does not live. Then he goes out to Alláh without carrying the wealth or shifting the building.

As for its changes, you see a pitiable man becoming enviable and an enviable man becoming pitiable. This is because the wealth has gone and misfortune has come to him. As for its lessons, a man reaches near (realisation of) his desires when (suddenly) the approach of his death cuts them; then neither the desire is achieved nor the desirer spared. Glory to Alláh, how deceitful are its pleasures, how thirst-rousing its quenching and how sunny its shade. That which approaches (i.e. death) cannot be sent back, he who goes away does not return. Glory to Alláh, how near is the living to the dead because he will meet him soon and how far is the dead from the living because he has gone away from him.

Certainly nothing is viler than evil except its punishment, and nothing is better than good except its reward. In this world everything that is heard is better than what is seen, while of everything of the next world that is seen is better than what is heard. So you should satisfy yourself by hearing rather than seeing and by the news of the unknown. You should know that what is little in this world but much in the next is better than what is much in this world but little in the next. In how many cases little is profitable while much causes loss.

Certainly that which you have been commanded to do is wider than what you have been refrained from, and what has been made lawful for you is more than what has been prohibited. Then give up what is less for what is much, and what is limited for what is vast. Alláh has guaranteed your livelihood and has commanded you to act. Therefore, the pursuit of that which has been guaranteed to you should not get preference over that whose performance has been enjoined upon you.

But by Alláh, most certainly the position is that doubt has overtaken and certainty has been shattered and it seems as if what has been guaranteed to you is obligatory on you and what was made obligatory on you has been taken away from you. So, hasten towards (good) actions and dread the suddenness of death, because the return of age cannot be hoped for, as the return of livelihood can be hoped for. Whatever is missed from livelihood today may be hoped tomorrow with increase, but whatever is lost from the age yesterday, its return cannot be expected today. Hope can be only for that which is to come, while about that which is passed there is only disappointment. So "fear Alláh as He ought to be feared and do not die until you are (true) Muslim." (Qur'án , 3:102)

O' my Alláh! surely our mountains have dried up and our earth has become dusty. Our cattle are thirsty and are bewildered in their enclosures. They are moaning like the moaning of mothers for their (dead) sons. They are tired of going to their meadows and longing for their watering places. O' my Alláh! have mercy on the groan of the groaning and yearn of the yearning. O' my Alláh! have mercy on their bewilderment and their passages and their groaning in their yards.

O' my Alláh ! we have come out to Thee when the years of drought have crowded over us like (a herd of) thin camels, and rain clouds have abandoned us. Thou art the hope for the afflicted and succour for the seeker. We call Thee when the people have lost hopes, cloud has been denied and cattle have died, that do not seize us for our deeds and do not catch us for our sins, and spread Thy mercy over us through raining clouds, rain-fed blossoming, amazing vegetation, and heavy down-pours with which all that was dead regains life and all that was lost returns.

O' my Alláh! give rain from Thee which should be life giving, satisfying, thorough, wide-scattered, purified, blissful, plentiful and invigorating. Its vegetation should be exuberant, its branches full of fruits and its leaves green. With it Thou reinvigorates the weak among Thy creatures and bringeth back to life the dead among Thy cities. O' my Alláh! give rain from Thee with which our high lands get covered with green herbage, streams get flowing, our sides grow green, our fruits thrive, our cattle prosper, our far-flung areas get watered and our dry areas get its benefit, with Thy vast blessing and immeasurable grant on Thy distressed universe and Thy untamed beasts. And pour upon us rain which is drenching, continuous and heavy; wherein one cycle of rain clashes with the other and one rain drop pushes another (into a continuous chain), its lightning should not be deceptive, its cheek not rainless, its white clouds not scattered and rain not light, so that the famine-stricken thrive with its abundant herbage and the drought stricken come to life with its bliss. Certainly, Thou pourest down rain after the people lose hopes and spreadest Thy mercy, since Thou art the Guardian, the praiseworthy.

As-Sayyid ar-Ra_í says: The wonderful expressions of this sermon: Amír al-mu'minín's words "in#á<at jibálúná" means the mountains cracked on account of drought. It is said "in#á<a'ththawbu" when it is torn. It is also said "in#á<a'n-nabtu" or "#á<a" or "#awwa<a" when vegetation withers and dries up.

His words "wa hámat dawábbuná" means became thirsty, as "huyám" means thirst.

His words "<adábiru's-sinín". This is plural of "hidbár". It means the camel whom treading has made thin. So Amír al-mu'minín likened with such a camel the year in which drought had occurred. The Arab poet Dhú ar-Rummah has said:

These thin camels remain in their places, facing hardships and move only when we take them to some dry area.

His words "wa lá qaza`in rabábuhá". Here "al-qaza" means small pieces of cloud scattered all round.

His words "wa lá shaffánin dhihábuhá". It stands for "wa lá dháta shaffánin dhihábuhá". "ash-shaffán" means the cold wind and "adh-dhiháb" means light rain. He omitted the world "dháta" from here because of the listener's knowledge of it.

Alláh deputised him (the Prophet) as a caller towards Truth and a witness over the creatures. The Prophet conveyed the messages of Alláh without being lazy and without any short-coming, and he fought His enemies in the cause of Alláh without being languid and without pleading excuses. He is the foremost of all who practise piety and the power of perception of all those who achieve guidance.

If you know what I know of the unknown that is kept wrapped up from you certainly you would have gone out into the open weeping over your deeds and beating yourselves in grief and you would have abandoned your properties without any guard for it or any substitute over it. Everyone would then have cared for his own self without paying attention to anyone else. But you have forgotten what was recalled to you and felt safe from what you had been warned. Consequently, your ideas went astray and your affairs were dispersed.

I do long that Alláh may cause separation between me and you and give me those who have a better right to be with me than you. By Alláh, they are people of blissful ideas, enduring wisdom and true speech. They keep aloof from revolt. They trod forward on the path (of Alláh) and ran on the high road. Consequently, they achieved the everlasting next life and easeful honours.

Beware! by Alláh, a tall lad of swinging gait from Banú Thaqíf would be placed over you. He would eat away your vegetation and melt your fat. So, O' Abá Wadha<ah, is that all?

as-Sayyid ar-Ra_í says: "al-Wadha<ah" means "al-khunfusá' (dung-beetle)." In this sentence Amír al-mu'minín has referred to al-\ajjáj ibn Yúsuf ath-Thaqafí and he had an incident with "al-Khunfusá '", which need not be related here.(1)

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(1). The detail of this incident is that one day al-\ajjáj stood up for saying prayers when al-khunfusá' advanced towards him. al-\ajjáj held out his hand to stop him but he bit him whereby his hand got swollen and eventually he died of it.

Ibn Abi'l-\adíd has written that "al-Wadha<ah" means the dung that remains sticking to the tail of an animal, and this surname is intended to disgrace him.

You spend no wealth in the cause of Him Who gave it, nor do you risk your lives for the sake of Him Who created them. You enjoy honour through Alláh among His creatures, but you do not honour Alláh among His creatures. You should derive lessons from your occupying the places of those who were before you and from the departure of your nearest brothers.

You are supporters of Truth and brethren in faith. You are the shield on the day of tribulation, and (my) trustees among the rest of the people. With your support I strike the runner away and hope for the obedience of him who advances forward. Therefore, extend to me support which is free from deceit and pure from doubt because, by Alláh, I am the most preferable of all for the people.

Amír al-mu'minín collected the people and exhorted them(1)
to jihád but they observed long silence. Then he said: "What
is the matter with you. Have you become dumb?" A group of
them replied: "O' Amír al-mu'minín if you go forth we shall
be with you." Whereupon Amír al-mu'minín said:

What has happened to you? You may not be guided aright or shown the right path. Should in these circumstances I go forth? In fact, at this time one of the brave and the valorous among you whom I select should go out. It does not suit me to leave the army, the city, the public treasury, the land revenue, the dispensation of justice among Muslims and looking after the demands of the claimants and to follow one contingent after the other moving here and there like a featherless arrow moving in the quiver.

I am the axis of the mill. It rotates on me while I remain in my position. As soon as I leave it the centre of its rotation would be disturbed and its lower stone would also be disturbed. By Alláh, this is a very bad advice. By Alláh, if I had not been hoping for martyrdom by my meeting with the enemy - and my meeting with him has been ordained, I would have secured my carrier and went away from you and would not have sought you so long as North and South differed.

There is no benefit in the majority of your numbers because of lack of unity of your hearts. I have put you on the clear path whereon no one will perish except who perishes by himself. He who sticks to it would achieve Paradise and he who deviates goes to Hell.

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(1). When after the Battle of @iffín, Mu'áwiyah's forces began to attack various places in Amír al-mu'minín's area, he asked the Iraqis to check them but they declined on the plea that they would follow him if he himself came forward. Thereupon he delivered this sermon, and clarified his limitations, that if he himself went out it was impossible to run the affairs of the state, and that the enemy's attacks had already started on all sides. In these circumstances it was impolitic to keep the centre unguarded. But what could be hoped from those who changed the victory at @iffín into defeat and opened the door for these attacks.

By Alláh, I have knowledge of the conveyance of messages, fulfilment of promises and of entire expressions. We the people of the house (of the Prophet - Ahlu'l-bayt) possess the doors of wisdom and light of governance. Beware that the paths of religion are one and its highways are straight. He who follows them achieves (the aim) and secures (the objective). And he who stood away from it went astray and incurred repentance.

Do act for the day for which provisions are stored, and when the intentions would be tested. If a person's own intelligence which is present with him does not help him, the wits (of others) which are remote from him are more unhelpful and those which are away from him more useless. Dread the fire whose flame is severe, whose hollow is deep, whose dress is iron and whose drink is bloody pus. Beware! The(1) good name of a man retained by Alláh, the Sublime, among the people is better than wealth inherited by those who would not praise him.

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(1). If a person gives away something in his life time then the recipient feels obliged to him. But if wealth is extracted by force then the extractor does not feel himself under his obligation, nor does he praise it. The same is the case of one who dies. His successors think that whatever he had left behind was their right and they should have received it. In this there is no obligation of his to be acknowledged. But if he had done some good act with this very wealth his name would have remained behind him and people would have praised him also.

A Persian couplet says:

Happy is he who is remembered well after himself, for nothing save the name remains after the man is dead.

A man from among the companions of Amír al-mu'minín stood
up and said, "O' Amír al-mu'minín, you first stopped us from
Arbitration and thereafter gave order for it. We do not know
which of these two was more appropriate." Amír al-mu'minín
struck one hand over the other and said:

This is the reward of one who breaks pledge. By Alláh, when I gave you my orders (namely) to abide by arbitration I had led you to an undesirable thing (namely war) in which Alláh had ordained good. If you had been steadfast I would have guided you, if you had been bent I would have straightened you and if you had refused I would have rectified you. This was the surest way. But with whom and to whom. I wanted my treatment from you but you proved to be my disease, like the extractor of thorn with the thorn when he knows that the thorn bends towards itself.

My Alláh, the physicians have despaired of this fatal ailment and water-drawers have become tired with the rope of this well. Where(1) are those who were invited to Islam and they accepted it? They read the Qur'án and decided according to it. They were exhorted to fight and they leapt (towards it) as she-camels leap towards their young. They took their swords out of the sheaths and went out into the world in groups and rows. Some of them perished and some survived. The good news of survival does not please them nor do they get condoled about the dead. Their eyes have turned white with weeping. Their bellies are emaciated because of fasting. Their lips are dry because of (constant) praying. Their colour is pale because of wakefulness. Their faces bear the dust of God-fearing. These are my comrades who have departed. We should be justified if we feel eager for them and bite our hands in their separation.

Certainly, Satan has made his ways easy for you and wants to unfasten the knots of religion one by one and to cause division among you in place of unity. Keep away from his evil ideas and enchantments and accept good advice of one who offers it to you and preserve it in your minds.

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(1). Although all those who fought under the banner of Amír al-mu'minín were called Shí`ahs of `Alí, yet only those who had tears in their eyes, paleness on their faces, the Qur'ánic verses on their tongues, zeal of religion in their hearts, steadfastness in their feet, determination and courage in their spirits, and patience and endurance in their minds could in true sense he called Shí`ahs of `AIí. These were the people in whose separation Amír al-mu'minín's feelings were coming out in the shape of sighs through the breath, while the flames of the fire of separation were consuming his heart and spirit. These were the people who leapt towards death like mad men and did not feel happy if they survived. Rather, their heart's slogan was as the Persian hemistich says:

He who has even a slight brilliance of these qualities can alone be called the follower of the Descendants of the Prophet or the Shí`ah of `Alí, otherwise it would be a word which has lost its meaning and been bereft of its dignity through misuse. Thus tradition has it that Amír al-mu'minín saw a group of men at his door and enquired from Qanbar who they were and he answered they were his Shí`ahs. On hearing this Amír al-mu'minín had a frown on his forehead and said. "Why are they called Shí`ahs? They have no sign of Shí`ahs." Thereupon Qanbar enquired what were the signs of Shí`ahs and Amír al-mu'minín replied:

Their bellies are thin through hunger, their lips dry through thirst and their eyes bleared through weeping.

When the Khárijites persisted in their rejecting the Arbitration, Amír al-mu'minín went to their camp and addressed them thus:

Were all of you (1) with us in @iffín? They replied that some of them were but some of them were not. Amír al-mu'minín said:

Then you divide yourselves into two groups. One of those who were in @iffín and other of those who were not present there, so that I may address each as I see suitable. Then he shouted to the people:

Stop talking and keep quiet to listen to what I say. Turn your hearts to me. Whomever we ask for evidence, he should give it according to his knowledge about it.

When they had raised the Qur'án by way of deceit, craft, artifice and cheat, did you not say "They are our brothers and our comrades in accepting Islam. They want us to cease fighting, and ask for protection through the Book of Alláh, the Glorified. Our opinion is to agree with them and to end their troubles." Then I said to you, "In this affair the outer side is Faith but the inner side is enmity. Its beginning is pity and the end is repentance. Consequently you should stick to your position, and remain steadfast on your path. You should press your teeth (to put all your might) in jihád and should not pay heed to the shouts of the shouter (2). If he is answered he would mislead, but if he is left (unanswered) he would be disgraced."

But when this thing (Arbitration) was done I found that you agreed to it. By Alláh, if I had refused it, it would not have been obligatory on me. Nor would Alláh have laid its sin on me. And by Alláh, not that I have accepted it, I alone am the rightful person who should be followed, for certainly the Qur'án is with me. I never forsake it since I adopted its company. We have been with the Prophet in battles wherein those killed were fathers, sons, brothers and relations of one another. Nevertheless, every trouble and hardship just increased us in our belief, in our treading on the right path, in submission to (divine) command and in endurance of the pain of wounds.

We now had to fight our brethren in Islam because of entry into Islam of misguidance, crookedness, doubts and (wrong) interpretation. However, if we find any way by which Alláh may collect us together in our disorder and by which we may come near each other in whatever common remains between us we would accept it and would give up everything else.

(1). Ibn Abi'l-\adíd writes that this sermon comprises three parts which do not fit together, because as-Sayyid ar-Ra_í selected some parts of Amír al-mu'minín's sermons and did not record other parts as a result of which the continuity of utterance was not maintained. Thus, one part ends at "if he is left unanswered he would be disgraced", the other at "and endurance at the pain of wound" and the third runs till the end of the sermon.

Whoever among you feels spiritedness of heart during the action and finds any of his comrades feeling disheartened should ward off (the enemies) from him just as he would do from himself, because of the superiority he enjoys over the other, for if Alláh had willed He would have made the former also like him. Certainly death is a quick seeker. Neither does the steadfast escape it nor can the runner-away defy it. The best death is to be killed. By Alláh in Whose hand (power) lies the life of the son of Abú Tálib, certainly a thousand strikings of the sword on me are easier to me than a death in bed which is not in obedience to Alláh.

It is as if I see you uttering voices like the rustling sound of lizards! You do not seek your own claims nor do you defend against oppression. You have been let free on the path. He who rushes (into the battle) achieves salvation, while he who lags behind, hesitating, gets destruction.

Put the armoured man forward and keep the unarmoured one behind. Grit your teeth because this will make the swords skip off the skull, and dodge on the sides of the spears for it changes the direction of their blades. Close the eyes because it strengthens the spirit and gives peace to the heart. Kill the voices because this will keep off spiritlessness .

Do not let your banner bend down, nor leave it alone. Do not give it to anyone except the brave and the defenders of honour among you because they alone endure the befalling of troubles; they surround the banners and encircle them on both sides, their rear and their front. They do not separate from them lest they give them over (to the enemy). They do not go ahead of them lest they leave them alone. Everyone should deal with his adversary and also help his comrade by his own life, and should not leave the adversary to his comrade lest both his own adversary and his comrade join against him.

By Alláh, even if you run away from the sword of today you would not remain safe from the sword of the next world. You are the foremost among the Arabs and great figures. Certainly in running away there is the wrath of Alláh, unceasing disgrace and lasting shame. And certainly a runner-away does not lengthen his life, nor does any thing come to intervene between him and his day (of death). Who is there to go towards Alláh like the thirsty going to the water? Paradise lies under the edges of spears. Today the reputations (about the valour of warriors) will be tested.

By Alláh! I am more eager to meet them (in combat) than they are for (returning to) their houses. O' my Alláh! If they reject truth disperse their group, divide their words (opinion) and destroy them on account of their sins.

They will not budge from their stand till the continuous striking of spears causes piercings (of wounds) through which wind may pass, and the hitting of swords cuts through the skull, cleaves bones and breaks forearms and legs, till they are attacked by contingent after contingent and assaulted by detachments which are followed by reserves for support, till their cities are continuously assailed by force after force, and till the horses trample even the extreme ends of the lands, the tracks of their beast and their meadows.

as-Sayyid ar-Ra_í says: "ad-da`q" means trampling, e.g., "taduqqu'l-khuyúlu bi<awafirihá ar_ahum" (the horses trample the ground with their hoofs). "nawá<ini ar_ihim" means lands opposite each other, it is said, "manázilu baní fulánin tataná<aru" meaning the 'houses of so-and-so are opposite each other.'

(1). Amír al-mu'minín delivered this Sermon on the occasion of the battle of @iffín. This battle was fought in the year 37 A.H. between Amír al-mu'minín and the Governor of Syria (ash-Shám), Mu`áwiyah, for the so-called avenging for the killing of Caliph `Uthmán. But in reality it was nothing more than Mu`áwiyah who had been the Autonomous Governor of Syria from Caliph `Umar's days not wanting to lose that position by swearing allegiance to Amír al-mu'minín but wanting to keep his authority intact by exploiting the killing of Caliph `Uthmán, for later events proved that after securing the government he did not take any practical step to avenge `Uthmán's blood, and never spoke, not even through omission, about the killers of `Uthmán.

Although from the first day Amír al-mu'minín realised that war was inevitable, it was still necessary to exhaust all pleas. Therefore when on Monday the 12th Rajeb, 36 A.H. he returned to Kúfah after the battle of Jamal he sent Jarír ibn `Abdalláh al-Bajalí with a letter to Mu`áwiyah at Damascus wherein he wrote that the muhájirún and the an#ár had sworn allegiance to him and that he too should first swear him allegiance and thereafter place the case of `Uthmán's killing before him so that he could pass verdict thereon according to the Qur'án and Sunnah. But Mu`áwiyah detained Jarír on several pretexts and after consulting `Amr ibn al-`Á# staged a revolt on the excuse of `Uthmán's killing, and with the help of important persons of Syria convinced the ignorant people that the liability for `Uthmán's life lay on `Alí (p.b.u.h) and that he, with his conduct had encouraged the besiegers and had given them protection. Meanwhile he hung the blood-stained shirt of `Uthmán and the amputated fingers of his wife Ná'ilah bint al-Faráfi#ah on the pulpit in the Central Mosque of Damascus around which seventy thousand Syrians cried and swore the pledge to avenge `Uthmán's blood. When Mu`áwiyah had roused the feelings of the Syrians to such an extent that they were determined to lay down their lives and be killed, he secured their allegiance on the cause of avenging `Uthmán's blood and busied himself in equipping for the battle. Thereafter, he showed all this to Jarír and then sent him back mortified.

When Amír al-mu'minín learnt of these matters through Jarír ibn `Abdalláh al-Bajalí he was forced to rise against Mu`áwiyah, and ordered Málik ibn \abíb al-Yarbú`í to mobilise the forces in the valley of An-Nukhaylah. Consequently, people from the suburbs of Kúfah began arriving there in large numbers, till they exceeded eighty thousand. First of all, Amír al-mu'minín sent a vanguard contingent, eight thousand strong, under Ziyád ibn an-Na_r al-\árithí and another of four thousand strong under Shuray< ibn Hání al-\árithí towards Syria. After the departure of this vanguard contingent he himself set out for Syria at the head of the remaining army on Wednesday the 5th of Shawwál. When he was out of the boundary of Kúfah he offered ~uhr (noon) prayer and after staying at Dayr Abí Músá, Nahr (river) Nars, Qubbat Qubbín, Bábil, Dayr Ka`b, Karbalá', Sábát, Bahurasíní, al-Anbár and al-Jazírah arrived at ar-Riqqah. The people of this place were in favour of `Uthmán, and at this very place Simák ibn Makhtamah al-Asadí was putting up with his eight hundred men. These people had left Kúfah to join Mu`áwiyah after deserting Amír al-mu'minín; when they had seen Amír al-mu'minín's force they had dismantled the bridge over the River Euphrates so that Amír al-mu'minín's army should not cross over to the other side of the River. But at the threatening of Málik ibn al-\árith al-Ashtar an-Nakha`í they were frightened, and after consultations among themselves they put the bridge together again and Amír al-mu'minín passed over it with his army. When he alighted on the other side of the River he saw that Ziyád and Shuray< were also putting up there along with their men since both of them had adopted the land route. When, on reaching here, they found that Mu`áwiyah was advancing with his armies towards the Euphrates and thinking that they would not be able to face him, they stopped there waiting for Amír al-mu'minín. When they had given the reason for their stopping there, Amír al-mu'minín accepted their plea and sent them forward. When they reached Súr ar-Rúm they found that Abú al-A`war as-Sulamí was camping there with his army. Both of them informed Amír al-mu'minín of this, whereupon he despatched Má1ik ibn al-\árith al-Ashtar an-Nakhá`í in their wake as the Officer in Command and cautioned him not to initiate the fighting but to try to counsel them and apprise them of the correct position as far as possible. In this way, on reaching there Málik al-Ashtar encamped a little distance away. Fighting could have commenced any moment, but he did not interfere with the other side nor did he take any step by which fighting could have been commenced. But Abú al-A`war suddenly attacked them at night, whereupon they took their swords out of the sheaths and prepared to repulse them. Clashes between the two sides went on for sometime but in the end, taking benefit of the darkness of night Abú al-A`war fled away. Since fighting had already commenced, soon after the appearance of dawn an Iraqi commander, Háshim ibn `Utbah al-Mirqál az-Zuhrí, took his position in the battlefield. From the other side also a contingent came to face him, and the flames of fighting rose high. At last Málik al-Ashtar challenged Abú al-A`war to fight him, but he did not dare to face him, and towards the evening Málik al-Ashtar went onwards with his men. The next day Amír al-mu'minín reached there with his force and set off for @iffín with the vanguard contingent and other forces. Mu`áwiyah had already reached there and had set up his bases. He had also placed a guard on the Euphrates and had occupied it. On reaching there Amír al-mu'minín sent him word to remove the guard from Euphrates, but he refused, whereupon the Iraqis took out their swords and in a courageous attack captured the Euphrates. When this stage was over Amír al-mu'minín sent Bashír ibn `Amr al-An#árí, Sa`íd ibn Qays al-Hamdání and Shabath ibn Rib`í at-Tamímí to Mu`áwiyah to apprise him of the consequences of war and to make him agree to settlement and allegiance. But his reply was that they could not by any means let `Uthmán's blood remain neglected, and that now the sword alone would arbitrate between them. Consequently in the month of Dhi'l-<ijjah 36 A.H. both the parties decided on war and warriors from each side came out into the field to face their adversary. Those who entered the battlefield from Amír al-mu'minín's side were: \ujr ibn `Adí al-Kindí, Shabath ibn Rib`í at-Tamímí, Khálid ibn al-Mu`ammar, Ziyád ibn an-Na_r al-\árithí, Ziyád ibn Kha#afah at-Taymí, Sa`íd ibn Qays al-Hamdání, Qays ibn Sa`d al-An#árí and Málik ibn al-\árith al-Ashtar an-Nakhá`í while from the Syrians there were, `Abd ar-Ra<mán ibn Khálid ibn Walíd al-Makhzúní, Abú al-A`war as-Sulamí, \abíb ibn Maslamah al-Fihrí, `Abdalláh ibn Dhi'l-Kala` al-\imyarí, `Ubaydalláh ibn `Umar ibn al-Kha>>áb, Shura<bíl ibn Sim> al-Kindí, and \amzah ibn Málik al-Hamdání. When the month of Dhi'l-<ijjah came to end the fighting had to be stopped for Mu<arram, but from the first of @afar fighting was resumed and both parties arrayed themselves opposite each other, equipped with swords, spears and other weapons. On Amír al-mu'minín's side Málik al-Ashtar was in command of the horsemen and `Ammár ibn Yásir of the foot soldiers of Kúfah while Sahl ibn \unayf al-An#árí was in command of the horsemen and Qays ibn Sa`d of the foot soldiers of Ba#rah. The banner of the army was given to Háshim ibn `Utbah. In the army of the Syrians on the right hand contingent Ibn Dhi'l-Kalá` was in command, while on the left hand contingent \abíb ibn Maslamah, on horsemen `Amr ibn al-`Á# and on foot soldiers a_-a<<ák ibn Qays al-Fihrí were in command.

On the first day Málik ibn al-Ashtar entered the battle-field with his men, and from the other side \abíb ibn Maslamah came out with his men to face him and from both sides a fierce battle ensued. Throughout the day swords clashed with swords and spears with spears.

Next day, Háshim ibn `Utbah came out with `Alí's army and from the other side Abú al-A`war with his footmen came to face him. When the two armies approached near to each other, horsemen fell upon horsemen and footmen upon footmen and continued attacking each other. and they endured with great patience and steadfastness.

On the third day, `Ammár ibn Yásir and Ziyád ibn an-Na_r came out with horsemen and foot soldiers and from the other side `Amr ibn al-`Á# came forward with a big force. Ziyád attacked the horsemen of the opposite side and Málik al-Ashtar attacked the foot soldiers so furiously that the enemy's men lost ground and, failing to offer resistance, returned to their camps.

On the fourth day Mu<ammad ibn al-\anafiyyah appeared on the battle-field with his men. From the other side `Ubaydalláh ibn `Umar came forward with the Syrian army and both the armies had a serious encounter.

On the fifth day `Abdallah ibn `Abbás came forward and from the other side al-Walíd ibn `Uqba ibn Abí Mu`ay> came to face him. `Abdallah ibn `Abbás carried the assaults with great steadfastness and courage and gave such a brave fight that the enemy left the field in retreat.

On the sixth day Qays ibn Sa`d al-An#árí came forward with the army and to face him Ibn Dhi'l-Kalá` came out with his contingent, and such a severe fighting ensued that at every step bodies were seen falling and blood flowing like streams. At last the darkness of the night separated the two armies.

On the seventh day Málik al-Ashtar came out and to face him, \abíb ibn Maslamah came forward with his men, and fighting raged till ~uhr (noon).

On the eighth day Amír al-mu'minín himself came out with the army and made such an assault that the entire battlefield quaked, and piercing through the ranks and warding off shots of arrows and spears he came and stood between both the lines. Then he challenged Mu`áwiyah, whereupon the latter, along with `Amr ibn al-`Á#, came a bit closer. Then Amír al-mu'minín said to him: "Come out and face me. Let whoever kills the other be the ruler." Whereupon `Amr ibn al-`Á# said to Mu`áwiyah: "`Alí is right. Gather up a little courage and face him. Mu`áwiyah replied: "l am not prepared to waste my life ar your taunting." Saying this he went back. When Amír al-mu'minín saw him retreating he smiled and himself too returned. The daring with which Amír al-mu'minín led the attacks in @iffín can only be called a miraculous feat. Thus, whenever he came out challenging in the battlefield, the enemy lines were dispersed into utter disarray and confusion, and even courageous combatants hesitated to appear against him. That is why on a few occasions he came onto the battlefield in changed dress so that the enemy should not recognise him and someone should be prepared to engage with him personally. Once `Arár ibn Ad'ham came from the other side to engage with al-`Abbás ibn Rabí`ah al-\árith ibn `Abd al-Mu>>alib. They remained engaged but neither could defeat the other, until al-`Abbás chanced to see that a link of his adversary's armour was loose. With a swift stroke he entangled the point of his sword in it, and then with a quick jerk he cut through a few more links. Then with true aim he gave such a blow that his sword went straight into his bosom. Seeing this, people raised the call of takbír. Mu`áwiyah was startled at this noise and on coming to know that `Arár ibn Ad'ham had been slain he was much disturbed and shouted if there was anyone to take revenge for `Arár ibn Ad'ham and kill al-`Abbás, whereupon some tired swordsmen of the tribe of Lakhm came out challenging al-`Abbás. Al-`Abbás said he would come after taking his Chief's permission. Saying al-`Abbás came to Amír al-mu'minín to seek permission. Amír al-mu'minín detained him, put on al-`Abbás's dress. and riding on al-`Abbás's horse entered the battlefield. Taking him to be al-`Abbás, the Lakhms said: "So you have got your Chief's permission." In reply Amír al-mu'minín recited the following verse:

Permission (to fight) is given unto those upon whom war is made for they have been oppressed, and verily, to help them, Alláh is Most Potent. (Qur'án, 22:39)

Now one man came out from the other side shouting like an elephant, ran amok and assaulted Amír al-mu'minín, but he avoided the blow and then gave such a clean cut with his sword to the other's back that he was split into two. People thought the blow had gone without avail, but when his horse jumped his two separate parts fell on the ground. After him another man came out but he too was finished in the twinkling of an eye. Then Amír al-mu'minín challenged others but from the strokes of his sword the enemy came to know that it was Amír al-mu'minín in the dress of al-`Abbás and so none dared come to face him.

On the ninth day the right wing was under the command of `Abdulláh ibn Budayl and the left wing under that of `Abdullah ibn al-`Abbás. In the centre was Amír al-mu'minín himself. On the other side \abíb ibn Maslamah commanded the Syrian army. When both the lines had come face to face with each other, the valiant soldiers drew out their swords and pounced upon one another like ferocious lions, and fighting raged on all sides. The banner of the right wing Amír al-mu'minín's army was revolving in the hands of Banú Hamdán. Whenever anyone of them fell, martyred, someone else would pick up the banner. First of all Kurayb ibn Shuray< raised the banner, on his fall Shura<bíl ibn Shuray< took it up, then Marthad ibn Shuray<, then Hubayrah ibn Shuray< then Yarím ibn Shuray<, then Sumayr ibn Shuray< and after the killing of all these six brothers the banner was taken up by Sufyán, then `Abd, then Kurayb, the three sons of Zayd, who all fell martyred. After that the banner was lifted by two brothers (sons) of Bashír namely `Umayr and al-\árith and when they too fell martyred, Wahb ibn Kurayb took up the banner. On this day the enemy's greater attention was on the right wing and its assaults were so fierce that the men lost ground and began to retreat from the battlefield. Only three hundred men remained with the Officer in Command `Abdulláh ibn Budayl. On seeing this Amír al-mu'minín asked Málik al-Ashtar to call them back and challenge them as to where they were fleeing. "If the days of life are over they cannot avoid death by running away." Now the defeat of the right wing could not be without effect on the left wing, so Amír al-mu'minín turned to the left wing and advanced forward, forcing through the enemy lines, whereupon a slave of Banú Umayyah named A<mar said to him, "Alláh may make me die if I fail to slay you today." On hearing this Amír al-mu'minín's slave Kaysán leapt over him but was killed by him. When Amír al-mu'minín saw this he caught him by the skirt of his armour and, picking him up, threw him down so forcefully that all his joints were smashed, whereupon Imám \asan (p.b.u.h.) and Mu<ammad ibn al-\anafiyyah came forward and despatched him to Hell. Meanwhile, after having been called to Málik al-Ashtar and his having made them feel ashamed, the retreaters came back and again assaulted so steadfastly that pushing back the enemy they reached the place where `Abdulláh ibn Budayl was surrounded by the enemy. When he saw his own men he picked up courage and leapt towards Mu`áwiyah's tent with drawn sword. Málik al-Ashtar tried to stop him but he couldn't, and, killing seven Syrians, he reached the tent of Mu`áwiyah. When Mu`áwiyah noticed him close by he ordered him to be stoned, as a result of which he was overpowered and the Syrians crowded over him and killed him. When Málik al-Ashtar saw this he proceeded forward with the combatants of Banú Hamdán and Banú Madh'<ij for an attack on Mu`áwiyah, and began dispersing the contingent on guard around him. When, out of the five circles of his guards only one remained to be dispersed, Mu`áwiyah put his foot in the stirrup of his horse in order to run away, but on someone's encouragement again stopped. On another side of the battlefield a tumult was raging from one end to the other by the swords of `Ammár ibn Yásir and Háshim ibn `Utbah. From whatever side `Ammár passed, the companions (of the Holy Prophet) flocked around him and then made such a joint assault that destruction spread throughout the enemy lines. When Mu`áwiyah saw them advancing he threw his fresh forces towards them. But he continued displaying the excellence of his bravery under the storm of swords and spears. At last Abú al-`Ádiyah al-Juhaní hit him with a spear from which he could not balance himself and then Ibn \awiy (Jawn as-Saksikí) came forward and slew him. `Ammár ibn Yásir's death caused tumult in Mu`áwiyah's ranks because about him they had heard the Holy Prophet (PBUH) having said: " `Ammár will be killed at the hands of a rebellious party." Thus before he fell as martyr Dhu'l-Kalá` had said to `Amr ibn al-`Á#: "I see `Ammár on `Alí's side; are we that rebellious party?" `Amr ibn al-`Á# had assured him that eventually `Ammár would join them, but when he killed fighting on `Alí's side the rebellious party stood exposed and no scope was left for any other interpretation. Nevertheless Mu`áwiyah started telling the Syrians that: "We did not kill `Ammár, but `Alí did it because he brought him to the battlefield." When Amír al-mu'minín heard this cunning sentence he remarked: "In that case the Holy Prophet (PBUH) killed \amzah as he had brought him to the battlefield of U<ud." Háshim ibn `Utbah also fell in this conflict. He was killed by al-\árith ibn Mundhir at-Tanúkhí. After him the banner of the contingent was taken over by his son `Abdulláh.

When such fearless warriors were gone Amír al-mu'minín said to the warriors from the tribes of Hamdán and Rabí`áh: "To me you are like armour and spear. Get up and teach these rebels a lesson. " Consequently, twelve thousand combatants of the tribes of Rabí`áh and Hamdán stood up, swords in hand. The banner was taken up by \u_ayn ibn al-Mundhir. Entering the lines of the enemy, they used their swords in such a way that heads began to drop, bodies fell in huge heaps and on every side streams of blood flowed. And the assaults of these swordsmen knew no stopping till the day began to end with all its devastation and the gloom of eve set in, ushering in that fearful night which is known in history as the night of al-Harír, wherein the clashing of weapons, the hoofs of horses and the hue and cry of the Syrians created such notice that even voices reaching the ears could not be heard. On Amír al-mu'minín's side, his wrong-crushing slogans raised waves of courage and valour, and on the enemy's side they shook the hearts in their bosoms. The battle was at its zenith. The quivers of the bowmen had become empty. The stalks of the spears had been broken. Hand to hand fighting went on with swords only and dead bodies collected in heaps, till by morning the number of killed had exceeded thirty thousand.

On the tenth day Amír al-mu'minín's men showed the same morale. On the right wing Málik al-Ashtar held the command and on the left wing `Abdulláh ibn al-`Abbás. Assaults went on like the assaults of new soldiers. Signs of defeat appeared on the Syrians, and they were about to leave the battlefield and run away, when five hundred Qur'áns were raised on spears changing the entire face of the battle. Moving swords stopped, the weapon of deceit was successful, and the way was clear for wrong to hold its sway.

In this battle forty-five thousand Syrians were killed while twenty-five thousand Iraqis fell as martyrs. (Kitáb @iffín by Na#r ibn Muzá<im al-Minqarí [d. 212 A.H.] and at-Táríkh a>-^abarí, vol. 1, pp. 3256-3349).

We did not name people the arbitrators but we named the Qur'án the arbitrator. The Qur'án is a book, covered, between two flaps, and it does not speak. It should therefore necessarily have an interpreter. Men alone can be such interpreters. When these people invited us to name the Qur'án as the arbitrator between us, we could not be the party turning away from the Book of Alláh. since Alláh has said:

. . . And then if ye quarrel about anything refer it to Alláh and the Prophet . . (Qur'án, 4:59)

Reference to Alláh means that we decide according to the Qur'án while reference to the Prophet means that we follow his Sunnah. Now therefore, if arbitration were truly done through the Book of Alláh (Qur'án). we would be the most rightful of all people for the Caliphate; or if it were done by the Sunnah of the Holy Prophet (PBUH), we would be the most preferable of them.

Concerning your point why I allowed a time lag between myself and them with regard to the Arbitration, I did so in order that the ignorant may find out (the truth) and one who already knows may hold with it firmly. Possibly Alláh may, as a result of this peace, improve the condition of these people, and they will not be caught by the throats and will not, before indication of the right, fall into rebellion as before. Certainly the best man before Alláh is he who loves most to act according to right, even though it causes him hardship and grief rather than according to wrong, even though it gives him benefit and increase.

So, where are you being misled and from where have you been brought (to this state)? Be prepared to march to the people who have deviated from the right and do not see it, have been entangled in wrong-doing and are not corrected. They are away from the Book and turned from the (right) path. You are not trustworthy to rely upon, nor are you holders of honour to be adhered to. You are very bad in kindling the fire of fighting. Woe to you! I had to bear a lot of worries from you. Some day I call you (to jihad) and some day I speak to you in confidence, you are neither true free men at the time of call, nor trustworthy brothers at the time of speaking in confidence.

When Amir al-mu'minin was spoken ill of for showing equality in the distribution (of shares from Bayt al-mál or the Muslim Public Treasury) he said:

Do you command me that I should seek support by oppressing those over whom I have been placed? By Alláh, I won't do so as long as the world goes on, and as long as one star leads another in the sky. Even if it were my property, I would have distributed it equally among them, then why not when the property is that of Alláh. Beware; certainly that giving of wealth without any right for it is wastefulness and lavishness. It raises its doer in this world, but lowers him in the next world. It honours him before people, but disgraces him with Alláh. If a man gives his property to those who have no right for it or do not deserve it, Alláh deprives him of their gratefulness, and their love too would be for others. Then if he falls on bad days and needs their help, they would prove the worst comrades and ignoble friends.

If you do not stop believing that I have gone wrong and been misled, why do you consider that the common men among the followers of the Prophet Muhammad (p.b.u.h.a.h.p.) have gone astray like me, and accuse them with my wrong, and hold them unbelievers on account of my sins. You are holding your swords on your shoulders and using them right and wrong. You are confusing those who have committed sins with those who have not. You know that the Prophet (PBUH) stoned the protected (married) adulterer, then he also said his burial prayer and allowed his successors to inherit from him. He killed the murderer and allowed his successors to inherit from him. He amputated (the hand of) the thief and whipped the unprotected (unmarried) adulterer, but thereafter allowed their shares from the booty, and they married Muslim women. Thus the Prophet (PBUH) took them to ask for their sins and also abided by Alláh's commands about them, but did not disallow them their rights created by Islam, nor did he remove their names from its followers.

Certainly you are the most evil of all persons and are those whom Satan has put on his lines and thrown out into his wayless land. With regard to me, two categories of people will be ruined, namely he who loves me too much and the love takes him away from rightfulness, and he who hates me too much and the hatred takes him away from rightfulness. The best man with regard to me is he who is on the middle course. So be with him and be with the great majority (of Muslims) because Alláh's hand (of protection) is on keeping unity. You should beware of division because the one isolated from the group is (a prey) to Satan just as the one isolated from the flock of sheep is (a prey) to the wolf.

Beware; whoever calls to this course, kill him, even though he may be under this headband of mine. Certainly the two arbitrators were appointed to revive what the Qur'án revives and to destroy what the Qur'án destroys. Revival means to unite on it (in a matter) and destruction means to divide on a matter. If the Qur'án drives us to them we should follow them, and if it drives them to us they should follow up. May you have no father! (Woe to you), I did not cause you any misfortune, nor have I deceived you in any matter, nor created any confusion. Your own group had unanimously suggested in favour of these two men and we bound them that they would not exceed the Qur'án but they deviated from it and abandoned the right although both of them were conversant with it. This wrong-doing was the dictate of their hearts and so they trod upon it, although we had stipulated that in arbitrating with justice and sticking to rightfulness they would avoid the evil of their own views and the mischief of their own verdict (but since this has happened the award is not acceptable to us).

O' A<naf! It is as though I see him advancing with an army which has neither dust nor noise, nor rustling of reins, nor neighing of horses. They are trampling the ground with their feet as if they are the feet of ostriches.

as-Sayyid ar-Ra_í says: Amír al-mu'minín pointed to the Chief of the Negroes, (@á<ibu'z-Zanj) .(1) Then Amír al -mu'minín said:

Woe to you (the people of Ba#rah's) inhabited streets and decorated houses which possess wings like the wings of vultures and trunks like the trunks of elephants; they are the people from among whom if one is killed he is not mourned and if one is lost he is not searched for. I turn this world over on its face, value it only according to its (low) value, and look at it with an eye suitable to it.

I (2) can see a people whose faces are like shields covered with rough-scraped skins. They dress themselves in silken and woollen clothes and hold dear excellent horses. Their killing and bloodshed shall take place freely till the wounded shall walk over the dead and the number of runners-away shall be less than those taken prisoner:

One of his companions said to him: O' Amír al-mu'minín, you have been given knowledge of hidden things. Whereupon Amír al-mu'minín laughed and said to the man who belonged to the tribe of Banú Kalb:

O' brother of Kalb! This is not knowledge of hidden things (`ilmu'l-ghayb), (3) these matters have been acquired from him (namely in Prophet) who knew them. As regard knowledge of hidden things, that means knowledge of the Day of Judgement, and the things covered by Alláh in the verse.

Therefore, Alláh alone knows what is there in the wombs, whether male or female, ugly or handsome, generous or miserly, mischievous or pious, and who will be the fuel for Hell and who will be in the company of the Prophets in Paradise. This is the knowledge of the hidden things which is not known to anyone save Alláh. All else is that whose knowledge Alláh passed on to His Prophet and he passed it on to me, and prayed for me that my bosom may retain it and my ribs may hold it.

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(1). `Alí ibn Mu<ammad was born in the village of Warzanín in the suburbs of Ray and belonged to the Azáriqah sect of the Khárijites. He claimed to be a sayyid (descendant of the Holy Prophet) by showing himself the son of Mu<ammad ibn A<mad al-Mukhtafí ibn `Ísá ibn Zayd ibn `Alí ibn al-\usayn ibn `Alí ibn Abí ^álib, but the experts on lineality and biographers have not accepted his claim to being a sayyid and have given his father's name as Mu<ammad ibn `Abd ar-Ra<ím instead of Mu<ammad ibn A<mad. The former was from the tribe of `Abd al-Qays and had been born of a Sindí maid-slave.

`Alí ibn Mu<ammad rose as an insurgent in 255 A.H. in the reign of al-Muhtadí Billáh and associated with him the people from the suburbs of Ba#rah on promise of money, wealth and freedom. He entered Ba#rah on the 17th Shuwwál, 255 A.H. killing and looting, and in only two days he put to death thirty thousand individuals, men, women and children, and displayed extreme oppression, bloodshed, savageness and ferocity. He dismantled houses, burnt mosques, and after continuous killing and devastation for fourteen years, was killed in the month of @afar, 270 A.H. in the reign of Muwaffaq Billáh. Then people got rid of his devastating deeds.

Amír al-mu'minín's prophecy is one of those prophecies which throw light on his knowledge of the unknown. The details of his army given by Amír al-mu'minín namely that there would be neither neighing of horses nor rustling of weapons therein is a historical fact. The historian a>-^abarí has written that when this man reached near al-Karkh (a sector of Baghdád) with the intention of insurrection, the people of that place welcomed him, and a man presented him a horse for which no rein could be found despite a search. At last he rode it using a rope for the rein. Similarly there were at that time only three swords in his force - one with himself, one with `Alí ibn Abán al-Muhallabí, and one with Mu<ammad ibn Salm, but later they collected some more weapons by marauding.

(2). This prophecy of Amír al-mu'minín is about the attack of the Tartars (Mongols) who were inhabitants of the Mongolian desert in the north west of Turkistan. These semi-savage tribes lived by marauding, killing and devastating. They used to fight among themselves and attack neighbouring areas. Each tribe had a separate chief who was deemed responsible for their protection. Chingiz Khán (Temujin) who was one of the ruling chiefs of these tribes and was very brave and courageous had risen to organise all their divided tribes into one, and, despite their opposition he succeeded in overpowering them through his might and sagacity. Collecting a large number under his banner he rose in 606 A.H. like a torrent and went on dominating cities and ruining populations till he conquered the area upto North China.

When his authority was established he offered his terms of settlement to `Aláu'd-Dín Khwárazm Sháh, ruler of the neighbouring country of Turkistan, and through a deputation concluded an agreement with him that the Tartar traders would be allowed to visit his country for trade and their life and property would not be subject to any harm. For some time they traded freely without fear but on one occasion `Aláu'd-Dín accused them of spying, seized their goods and had them killed by the Chief of Atrár. When Chingiz Khán learnt of the breach of the agreement and the killing of Tartar merchants his eyes cast forth flames and he began trembling with rage. He sent word to `Aláu'd-Dín to return the goods of the Tartar merchants and to hand over to him the ruler of Atrár. `Aláu'd-Dín, who was mad with power and authority, did not pay any heed, and acting short-sightedly killed even the plenipotentiary of Chingiz Khán. Now Chingiz Khán lost all patience and his eyes filled with blood. He rose with his sword in hand, and the Tartar warriors leapt towards Bukhárá on their speedy stallions. `Aláu'd-Dín came out with four hundred thousand combatants to face him but could not resist the incessant assaults of the Tartars, and having been vanquished only after a few attacks ran away to Níshábúr across the river Jaxartes (Sí<ún). The Tartars smashed Bukhárá and razed it to the ground. They pulled down schools and mosques, burning to ashes the houses and killing men and women without distinction. Next year they assaulted Samarqand and devastated it completely. After the flight of `Aláu'd-Dín, his son Jalálu'd-Dín Khwárazm Sháh had assumed the reins of government The Tartars chased him also, and for ten years he fled from one place to the other but did not fall in their hands. At last he crossed over the river out of the boundaries of his realm. During this time the Tartars did their utmost to ruin populated lands and to annihilate humanity. No city escaped their ruining and no populace could avoid their trampling. Wherever they went they upset the kingdom, overthrew governments, and in a short time established their authority over the northern portion of Asia.

When Chingiz Khán died in 622 A.H. his own son Ogedei Khán succeeded him. He searched out Jalálu'd-Dín in 628 A.H. and killed him. After him Mongka Khán, the son of the other son of Chingiz Khán, occupied the throne. After Mongka Khán, Qubilai Khán succeeded to a part of the country and the control of Asia fell to the share of his brother Húlágú Khán. On the division of the whole realm among the grandsons of Chingiz Khán, Húlágú Khán was thinking of conquering Muslims areas when the \anafite of Khurásán in enmity with the Sháfi`ite invited him to attack Khurásán. He therefore led an assault on Khurásán, and the \anafite, thinking themselves to be safe from the Tartars, opened the city gates for them. But the Tartars did not make any distinction between \anafite and Sháfi`ite and killed whoever fell to their hands. After killing most of its population they took it in occupation. These very differences between the \anafite and the Sháfi`ite opened for him the door of conquest upto Iraq. Consequently, after conquering Khurásán his courage increased and in 656 A.H. he marched on Baghdád with two hundred thousand Tartars. al-Musta`#im Billáh's army and the people of Baghdád jointly faced them, but it was not in their power to stop this torrent of calamity. The result was that the Tartars entered Baghdád on the day of `Ashúrá' carrying with them bloodshed and ruin. They remained busy in killing for forty days. Rivers of blood flowed in the streets and all the alleys were filled with dead bodies. Hundred of thousands of people were put to the sword while al-Musta`#im Billáh was trampled to death under foot. Only those people who hid themselves in wells or underground places and hid from their sight could survive. This was the devastation of Baghdád which shook the `Abbásid Kingdom to its foundation, so that its flag could never fly thereafter.

Some historians have laid the blame of this ruin on Ibn al-`Alqamí (Abú ^álib, Mu<ammad ibn A<mad al-Baghdádi), the minister of al-Musta`#im Billáh, by holding that, moved by the general masses of the Shí`ahs and the ruin of al-Karkh sector (of Baghdád), he invited Húlágú Khán through the latter's minister, the great scholar Na#íru'd-Dín Mu<ammad ibn Mu<ammad a>-^úsí, to march on Baghdád. Even if it be so, it is not possible to ignore the historical fact that before this the `Abbásid Caliph an-Násir Lidíni'lláh had initiated the move for the attack on the Muslim areas. When the Khwárazm Sháhs declined to acknowledge the authority of the Caliphate he had sent word to Chingiz Khán to march on Khwárazm, from which the Tartars had understood that there was no unity and co-operation among the Muslims. Thereafter the \anafite had sent for Húlágú Khán to crush the Sháfi`ite as a consequence of which the Tartars secured control over Khurásán, and prepared the way to march towards Baghdád. In these circumstances to hold only Ibn al-`Alqamí responsible for the ruination of Baghdád and to ignore the move of an-Násir Lidíni'lláh and the dispute between the \anafite and the Sháfi`ite would be covering up the facts, when in fact the cause for the ruin of Baghdád was this very conquest of Khurásán, whose real movers were the \anafite inhabitants of the place. It was by this conquest that Húlágú Khán had the courage to march on the centre of Islam; otherwise it cannot have been the result of a single individual's message that he assaulted an old capital like Baghdád, the awe of whose power and grandeur was seated in the hearts of a large part of the world.

(3). To know hidden things on a personal level is one thing, while to be gifted by Alláh with knowledge of any matter and to convey it to others is different. The knowledge of the future which the prophets and vicegerents possess is gained by them through Alláh's teaching and informing. Alláh alone has knowledge of events which are to happen in the future. Of course, He passes this knowledge on to whoever He wills. Thus He says:

(He alone is) the "Knower of the unseen, neither doth He reveal His secrets unto any (one else) save unto that one of the Messengers whom He chooseth..." (Qur'án, 72:26-27)

In this way Amír al-mu'minín also received knowledge of the future through the instructions of the Prophet or inspiration from Alláh, for which these words of Amír al-mu'minín stand evidence. Of course, sometimes it is not proper or expedient to disclose certain matters and they are allowed to remain under a veil. Then no one can be acquainted with them as Alláh says:

Verily, Alláh is He with Whom is the knowledge of the Hour and He sendeth down the rain, and knoweth He what is in the wombs; and knoweth not any soul what he shall earn the morrow, and knoweth not any soul in what lands he shall die: Verily Alláh is All-knowing, All-aware. (Qur'án, 31:34)

About measures and weights, the transience of
this world and the condition of its people

O' creatures of Alláh! You and whatever you desire from this world are like guests with fixed period of stay, and like debtors called upon to pay. Life is getting short while (the records of) actions are being preserved. Many strivers are wasting (their efforts) and many of those who exert are heading towards harm. You are in a period when steps of virtue are moving backwards, steps of evil are moving forward and Satan is increasing his eagerness to ruin people. This is the time that his equipment is strong, his traps have been spread and his prey has become easy (to catch).

Cast your glance over people wherever you like, you will see either a poor man suffering from poverty, or a rich man ignoring Alláh despite His bounty over him, or a miser increasing his wealth by trampling on Alláh's obligations, or an unruly person closing his ears to all counsel. Where are your good people; where are your virtuous people? Where are your high spirited men and generous men? Where are those of you who avoid deceit in their business and remain pure in their behaviour? Have they not all departed from this ignoble, transitory and troublesome world? Have you not been left among people who are just like rubbish and so low that lips avoid mention of them and do not move even to condemn their low position.

... "Verily we are Alláh's and verily unto Him shall we return." (Qur'án, 2:156)

Mischief has appeared and there is no one to oppose and change it, nor anyone to dissuade from it or desist from it. Do you, with these qualities, hope to secure abode in the purified neighbourhood of Alláh and to be regarded His staunch lovers? Alas! Alláh cannot be deceived about His paradise and His will cannot be secured save by His obedience. Alláh may curse those who advise good but they themselves avoid it, and those who desist others from evil but they themselves act upon it.

O' Abú Dharr! You showed anger in the name of Alláh therefore have hope in Him for whom you became angry. The people were afraid of you in the matter of their (pleasure of this) world while you feared them for your faith. Then leave to them that for which they are afraid of you and get away from them taking away what you fear them about. How needy are they for what you dissuade them from and how heedless are you towards what they are denying you. You will shortly know who is the gainer tomorrow (on the Day of Judgement) and who is more enviable. Even if these skies and earth were closed to some individual and he feared Alláh, then Alláh would open them for him. Only rightfulness should attract you while wrongfulness should detract you. If you had accepted their worldly attractions they would have loved you and if you had shared in it they would have given you asylum.

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(1). Abú Dharr al-Ghifárí's name was Jundab ibn Junádah. He was an inhabitant of ar-Rabadhah which was a small village on the east side of Medina. When he heard about the proclamation of the Prophet, he came to Mecca and after making enquires saw the Prophet and accepted Islam whereupon the unbelievers of Quraysh gave him all sorts of troubles and inflicted pain after pain, but he remained steadfast. Among the acceptors of Islam he is the third, fourth or fifth. Along with this precedence in Islam his renunciation and piety was so high that the Prophet said:

Among my people Abú Dharr is the like of `Ísá (Jesus) son of Maryam (Mary) in renunciation and piety.

In the reign of Caliph `Umar, Abú Dharr left for Syria and during `Uthmán's reign also remained there. He spent his days in counselling, preaching, acquainting people with the greatness of the members of the Prophet's family and guiding the people to the rightful path. The traces of Shí`ism now found in Syria and Jabal `Ámil (north of Lebanon) are the result of his preaching and activity and the fruit of seeds sown by him. The Governor of Syria, Mu`áwiyah, did not like the conduct of Abú Dharr and was much disgusted with his open criticism and mention of the money-making and other wrongful activities of `Uthmán. But he could do nothing. At last he wrote to `Uthmán that if he remained there any longer he would rouse the people against the Caliph. There should therefore be some remedy against this. On this, `Uthmán wrote to him that Abú Dharr should be seated on an unsaddled camel and dispatched to Medina. The order was obeyed and Abú Dharr was sent to Medina. On reaching Medina he resumed his preaching of righteousness and truth. He would recall to the people the days of the Holy Prophet and refrain them from displays of kingly pageantry, whereupon `Uthmán was much perturbed and tried to restrict his speaking. One day he sent for him and said: "I have come to know that you go about propagating that the Holy Prophet said that:

"When Banú Umayyah will become thirty in number they will regard the cities of Alláh as their property, His creatures their slaves and His religion the tool of their treachery."

Abú Dharr replied that he had heard the Prophet say so. `Uthmán said that he was speaking a lie and enquired from those beside him if any one had heard this tradition and all replied in the negative. Abú Dharr then said that enquiry should be made from Amír al-mu'minín `Alí ibn Abí ^álib (p.b.u.h.). He was sent for and asked about it. He said it was correct and Abú Dharr was telling the truth. `Uthmán enquired on what basis he gave evidence for the correctness of this tradition. Amír al-mu'minín replied that he had heard the Holy Prophet say that:

There is no speaker under the sky or over the earth more truthful than Abú Dharr.

Now `Uthmán could do nothing. If he still held him to be liar it would mean falsification of the Prophet. He therefore kept quiet despite much perturbation, since he could not refute him. On the other side Abú Dharr began speaking against the usurping of Muslims' property quite openly and whenever he saw `Uthmán he would recite this verse:

And those who hoard up gold and silver and spend it not in Alláh's way; announce thou unto them a painful chastisement. On the Day (of Judgement) when it shall be heated in the fire of hell, then shall be branded with it their foreheads and their sides and their backs; (saying unto them) "This is what ye hoarded up for yourselves, taste ye then what ye did hoard up. " (Qur'án, 9:34-35)

`Uthmán promised him money but could not entrap this free man in his golden net, then resorted to repression but could not stop his truth-speaking tongue. At last he ordered him to leave and go to ar-Rabadhah and deputised Marwán, son of the man (al-\akam) exiled by the Prophet, to turn him out of Medina. At the same time he issued the inhuman order that no one should speak to him nor see him off. But Amír al-mu'minín, Imám \asan, Imám \usayn, `Aqíl ibn Abí ^álib, `Abdulláh ibn Ja`far and `Ammár ibn Yásir did not pay any heed to this order and accompanied him to see him off, and Amír al-mu'minín uttered these sentences (i.e., the above sermon) on that occasion.

In ar-Rabadhah, Abú Dharr had to put up with a very had life. It was here that his son Dharr and his wife died and the sheep and goats that he was keeping for his livelihood also died. Of his children only one daughter remained, who equally shared his starvation and troubles. When the means of subsistence were fully exhausted and day after day passed without food she said to Abú Dharr: "Father, how long shall we go on like this. We should go somewhere in search of livelihood." Abú Dharr took her with him and set off for the wilderness. He could not find even any foliage. At last he was tired and sat down at a certain place. Then he collected some sand and, putting his head on it, lay down. Soon he began gasping, his eyes rolled up and pangs of death gripped him .

When the daughter saw this condition she was perplexed and said, "Father, if you die in this vast wilderness, how shall I manage for your burial quite alone." He replied, "Do not get upset. The Prophet told me that I shall die in helplessness and some Iraqis would arrange for my burial. After my death you put a sheet over me and then sit by the roadway and when some caravan passes that way tell them that the Prophet's companion Abú Dharr has died." Consequently, after his death she went and sat by the roadside. After some time a caravan passed that way. It included Málik ibn al-\árith al-Ashtar an-Nakha`í, \ujr ibn `Adí a>-^á'í, `Alqamah ibn Qays an- Nakha`í, Sa`sa`ah ibn @ú<án al-`Abdí, al-Aswad ibn Yazíd an-Nakha`í etc. who were all fourteen persons in number. When they heard about the passing away of Abú Dharr they were shocked at his helpless death. They stopped their riding beasts and postponed the onward journey for his burial. Má1ik al-Ashtar gave a sheet of cloth for his shroud. It was valued at four thousand Dirhams. After his funeral rites and burial they departed. This
happened in the month of Dhi'l-<ijjah, 32 A.H.

O' (people of) differing minds and divided hearts, whose bodies are present but wits are absent. I am leading you (amicably) towards truthfulness, but you run away from it like goats and sheep running away from the howling of a lion. How hard it is for me to uncover for you the secrets of justice, or to straighten the curve of truthfulness.

O' my Alláh! Thou knowest that what we did was not to seek power nor to acquire anything from the vanities of the world. We rather wanted to restore the signs of Thy religion and to usher prosperity into Thy cities so that the oppressed among Thy creatures might be safe and Thy forsaken commands might be established. O' my Alláh! I am the first who leaned (towards Thee) and who heard and responded (to the call of Islam). No one preceded me in prayer (#alát) except the Prophet.

You certainly know that he who is in charge of honour, life, booty, (enforcement of) legal commandments and the leadership of the Muslims should not be a miser as his greed would aim at their wealth, nor be ignorant as he would then mislead them with his ignorance, nor be of rude behaviour who would estrange them with his rudeness, nor should he deal unjustly with wealth thus preferring one group over another, nor should he accept a bribe while taking decisions, as he would forfeit (others) rights and hold them up without finality, nor should he ignore sunnah as he would ruin the people.

We praise Him for whatever He takes or gives or whatever He inflicts on us or tries us with. He is aware of all that is hidden and He sees all that is concealed. He knows all that breasts contain or eyes hide. We render evidence that there is no god except He and that Mu<ammad - peace be upon him and his progeny - has been chosen by Him and deputised by Him -evidence tendered both secretly and openly, by heart and by tongue.

By Alláh, certainly it is reality not fun, truth not falsehood. It is none else than death. Its caller is making himself heard and its dragsman is making haste. The majority of the people should not deceive you. You have seen those who lived before you, amassed wealth, feared poverty and felt safe from its (evil) consequences, the longevity of desires and the (apparent) distance from death. How, then, death overtook them, turned them out of their homelands and took them out of their places of safety. They were borne on coffins, people were busy about them one after another, carrying them on their shoulders and supporting them with their hands.

Did you not witness those who engaged in long-reaching desires, built strong buildings, amassed much wealth but their houses turned to graves and their collections turned into ruin. Their property devolved on the successors and their spouses on those who came after them. They cannot (now) add to their good acts nor invoke (Alláh's) mercy in respect of evil acts. Therefore, whoever makes his heart habituated to fear Alláh achieves a forward position and his action is successful. Prepare yourself for it and do all that you can for Paradise. Certainly this world has not been made a place of permanent stay for you. But it has been created as a pathway in order that you may take from it the provisions of your (good) actions for the permanent house (in Paradise). Be ready for departure from here and keep close your riding animals for setting off.

This world and the next have submitted to Him their reins, and the skies and earths have flung their keys towards Him. The thriving trees bow to Him in the morning and evening, and produce for Him flaming fire from their branches, and at His command, turn their own feed into ripe fruits.

The Book of Alláh is among you. It speaks and its tongue does not falter. It is a house whose pillars do not fall down, and a power whose supporters are never routed.

Alláh deputised the Prophet after a gap from the previous prophets when there was much talk (among the people). With him Alláh exhausted the series of prophets and ended the revelation. He then fought for Him those who were turning away from Him and were equating others with Him.

Certainly this world is the end of the sight of the (mentally) blind who see nothing beyond it. The sight of a looker (who looks with the eye of his mind) pierces through and realises that the (real) house is beyond this world. The looker therefore wants to get out of it while the blind wants to get into it. The looker collects provision from it (for the next world) while the blind collects provision for this very world.

You should know that a man gets satiated and wearied with everything except life, because he does not find for himself any pleasure in death. It is in the position of life for a dead heart, sight for the blind eye, hearing for the deaf ear, quenching for the thirsty and it contains complete sufficiency and safety.

The Book of Alláh is that through which you see, you speak and you hear. Its one part speaks for the other part, and one part testifies to the other. It does not create differences about Alláh nor does it mislead its own follower from (the path of) Alláh. You are joined together in hatred of each other and in the growing of herbage on your filth (i.e., for covering inner dirt by good appearance outside). You are sincere with one another in your love of desires and bear enmity against each other in earning wealth. The evil spirit (Satan) has perplexed you and deceit has misled you. I seek the help of Alláh for myself and you.

Delivered when Caliph `Umar ibn al?Kha>>áb consulted (1) Amír al?mu'minín about himself, taking part in the march towards Rome ( Byzantine Empire ).

Alláh has taken upon Himself for the followers of this religion the strengthening of boundaries and hiding of the secret places. Alláh helped them when they were few and could not protect themselves. He is living and will not die. If you will your self proceed towards the enemy and clash with them and fall into some trouble, there will be no place of refuge for the Muslims other than their remote cities, nor any place they would return to. Therefore, you should send there an experienced man and send with him people of good performance who are well?intentioned. If Alláh grants you victory, then this is what you want. If it is otherwise, you would serve as a support for the people and a returning place for the Muslims.

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(1). About Amír al?mu'minín, the strange position is adopted that on the one hand, it is said that he was ignorant of practical politics and unacquainted with ways of administration from which it is intended that the revolts created by the Umayyad's lust for power should be shown to be the outcome of Amír al?mu'minín's weak administration. On the other hand, much is made of the various occasions when the then Caliphs consulted Amír al?mu'minín in important affairs of State in the matter of wars with unbelievers. The aim in this is not to exhibit his correctness of thinking and judgement or deep sagacity but to show that there was unity and concord between him and the Caliphs so that attention should not be paid to the fact that in some matters they also differed and that mutual clashes had also occurred . History shows that Amír al?mu'minín did have differences of principles with the Caliphs and did not approve every step of theirs. In the sermon of ash-Shiqshiqiyyah he has expressed in loud words his difference of opinion and anger about each regime. Nevertheless, this difference does not mean that correct guidance should be withheld in collective Islamic problems. Again, Amír al?mu'minín's character was so high that no one could imagine that he would ever evade giving counsel which concerned the common weal, or would give such counsel which would damage public interests. That is why, despite differences of principle, he was consulted. This throws light on the greatness of his character and the correctness of his thinking and judgement. Similarly, it is a prominent trait of the Holy Prophet's character that despite rejecting his claim to prophethood the unbelievers acknowledged him the best trustee and could never doubt his trustworthiness. Rather, even during clashes of mutual opposition they entrusted to him their property without fear and never suspected that their property would be misappropriated. Similarly, Amír al?mu'minín was held to occupy so high a position of trust and confidence that friend and foe both trusted in the correctness of his counsel. So, just as the Prophet's conduct shows his height of trustworthiness, and just as it cannot be inferred from it that there was mutual accord between him and the unbelievers, because trust has its own place while the clash of Islam and unbelief has another, in the same way, despite having differences with the Caliphs, Amír al?mu'minín was regarded as the protector of national and community interests and as the guardian of Islam's well?being and prosperity. Thus when national interests were involved he was consulted and he tendered his unbiased advice raising himself above personal ends and keeping in view the Prophet's tradition to the effect that "He who is consulted is a trustee" never allowed any dishonesty or duplicity to interfere. When on the occasion of the battle of Palestine, the Caliph `Umar consulted him about his taking part in it himself, then, irrespective of whether or not his opinion would accord with `Umar's feelings, he kept in view Islam's prestige and existence and counselled him to stay in his place and to send to the battle?front such a man who should be experienced and well?versed in the art of fighting, because the going of an inexperienced man would have damaged the established prestige of Islam and the awe in which the Muslims were held which had existed from the Prophet's days would have vanished. In fact, in the Caliph `Umar's going there Amír al?mu'minín saw signs of defeat and vanquishment. He therefore found Islam's interest to lie in detaining him and indicated his view in the words that:

"If you have to retreat from the battle?field, it would not be your personal defeat only, but the Muslims would lose heart by it and leave the battle-field and disperse here and there, because with the officer in command leaving the field the army too would lose ground. Furthermore, with the centre being without the Caliph there would be no hope of any further assistance from behind which could sustain courage of the combatants."

This is that counsel which is put forth as a proof of mutual accord although this advice was tendered in view of Islam's prestige and life which was dearer to Amír al?mu'minín than any other interest. No particular individual's life was dear to him for which he might have advised against participation in the battle.

There was some exchange of words between `Uthmán ibn `Affán
and Amír al?mu'minín when al?Mughírah ibn al?Akhnas (1) said to
`Uthmán that he would deal with Amír al?mu'minín on his behalf
whereupon Amír al?mu'minín said to al?Mughírah:

O' son of the accursed and issueless, and of a tree which has neither root nor branch. Will you deal with me? By Alláh, Alláh will not grant victory to him whom you support, nor will he be able to stand up whom you raise. Get away from us. Alláh may keep you away from your purpose. Then do whatever you like. Alláh may not have mercy on you if you have pity on me.

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(1). al?Mughírah ibn al?Akhnas ath?Thaqafí was among the well?wishers of `Uthmán ibn `Affán and the son of his paternal aunt. His brother Abu'l \akam ibn al?Akhnas was killed at the hands of Amír al?mu'minín in the battle of U<ud, because of which he bore malice against Amír al?mu'minín. His father was one of those people who accepted Islam at the time of the fall of Mecca but retained heresy and hypocrisy in heart. That is why Amír al?mu'minín called him accursed, and he called him issueless because he who has a son like al?Mughírah deserves to be called issueless.

Your allegiance to me was not without thinking,(1) nor is my and your position the same. I seek you for Alláh's sake but you seek me for your own benefits. O' people! support me despite your heart's desires. By Alláh, I will take revenge for the oppressed from the oppressor and will put a string in the nose of the oppressor and drag him to the spring of truthfulness even though he may grudge it.

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(1). Here Amír al?mu'minín points to the view of `Umar ibn al?Kha>>áb which he had on the allegiance of Abú Bakr on the day of Saqífah when he said: " . . . let me clarify this to you that the allegiance with Abú Bakr was a mistake and without thinking (faltah) but Alláh saved us from its evil. Therefore, whoever (intends to) acts like this you must kill him. . ." (a#?@a<í<, al?Bukhárí, vol. 8, p. 211; as?Sírah an?Nabawiyyah, Ibn Hishám, vol. 4, pp. 308?309; at?Táríkh, a>?^abarí, vol. l, p. l822; al-Kámil, Ibn al-Athír, vol. 2, p. 327; at?Táríkh, Ibn Kathír, vol. 5, pp. 245?246; al?Musnad, A<mad ibn \anbal, vol. l, p. 55; as?Sírah al?\alabiyyah, vol. 3, pp. 388, 392; al?An#áb, al?Baládhurí, vol. 5, p. l5; at?Tamhíd, al?Baqilání, p. l96; ash?Shar<, Ibn Abi'l?\adíd, vol. 2, p. 23)

By Alláh, they did not find any disagreeable thing in me, nor did they do justice between me and themselves. Surely, they are now demanding a right which they have abandoned and blood which they have themselves shed. If I partook in it with them then they too have a share in it, but if they committed it without me the demand should be against them. The first step of their justice should be that they pass verdict against themselves. I have my intelligence with me.

I have never mixed matters nor have they appeared mixed to me. Certainly, this is the rebellious group in which there is the near one (az?Zubayr), the scorpion's venom (`Á'ishah) and doubts which cast a veil (on facts). But the matter is clear, and the wrong has been shaken from its foundation. Its tongue has stopped uttering mischief. By Alláh, I will prepare for them a cistern from which I alone will draw water. They will not be able to drink from it nor would they be able to drink from any other place.

You advanced towards me shouting "allegiance, allegiance" like she?camels having delivered newly born young ones leaping towards their young. I held back my hand but you pulled it towards you., I drew back my hand but you dragged it. O' my Alláh! these two have ignored my rights and did injustice to me. They both have broken allegiance to me, and roused people against me. Unfasten Thou what they have fastened, and do not make strong what they have woven. Show them the evil in what they aimed at and acted upon. Before fighting I asked them to be steadfast in allegiance and behaved with them with consideration but they belittled the blessing and refused (to adopt the course of) safety.

He will direct desires towards (the path of) guidance while people will have turned guidance towards desires, and he will turn their views to the direction of the Qur'án while the people will have turned the Qur'án to their views.

(Before this Enjoiner of Good (1), matters will deteriorate) till war will rage among you with full force, showing forth its teeth, with udders full of sweet milk but with a sour tip. Beware, it will be tomorrow and the morrow will come soon with things which you do not know. The Man in power, not from this crowd, will take to task all those were formerly appointed for their ill deeds and the earth will pour forth its eternal treasures and fling before him easily her keys. He will show you the just way of behaviour and revive the Qur'án and sunnah which have become lifeless (among people).

As if I see (him), he (the Enjoiner of Evil) (2) is shouting in Syria (ash-Shám) and is extending his banners to the outskirts of Kúfah. He is bent towards it like the biting of the she-camel. He has covered the ground with heads. His mouth is wide open and (the trampling of) his footsteps on the ground have become heavy. His advance is broad and his attacks are severe.

By Alláh, he will disperse you throughout the earth till only a few of you remain, like kohl in the eye. You will continue like this till the Arabs return to their sense. You should therefore stick to established ways, clear signs and the early period which has the lasting virtues of the Prophethood. You should know that Satan makes his ways easy so that you may follow him on his heels.

(1). This prophecy of Amír al-mu'minín is with regard to the appearance of the Twelfth Imám, Abu'l-Qásim Mu<ammad ibn al-\asan al-Mahdí (p.b.u.h.).

(2). This refers to `Abd al-Malik ibn Marwán who came to power in Syria (ash-Shám) after his father Marwán ibn al-\akam and then after the killing of al-Mukhtár ibn Abí `Ubayd ath-Thaqafí in his encounter with Mu#`ab ibn az-Zubayr he proceeded towards Iraq. He clashed with Mu#`ab's force at Maskin near Dayru'l-játhalíq in the outskirts of Kúfah. After defeating him he made a victorious entry into Kúfah and took allegiance from its inhabitants. Then he sent al-\ajjáj ibn Yúsuf ath-Thaqafí to Mecca to fight with `Abdulláh ibn az-Zubayr. Consequently this man besieged Mecca and stoned it, and shed the blood of thousands of innocent persons like water. He killed Ibn az-Zubayr and hung his body on the gallows. He perpetrated such atrocities on the people that one shudders at the thought of them.

On the occasion of the Consultative Committee
(after the death of `Umar ibn al-Kha>>áb)

No one preceded me in inviting people to truthfulness, in giving consideration to kinship and practising generosity. So, hear my word and preserve what I say. Maybe you will see soon after today that over this matter swords will be drawn and pledges will be broken, so much so that some of you will become leaders of the people of misguidance and followers of people of ignorance.

Those who do not commit sins and have been gifted with safety (from sins) should take pity on sinners and other disobedient people. Gratefulness should be mostly their indulgence and it should prevent them from (finding faults with) others. What about the backbiter who blames his brother and finds fault with him? Does he not remember that Alláh has concealed the sins which he committed while they were bigger than his brother's sins pointed out by him? How can he vilify him about his sins when he has himself committed one like it? Even if he has not committed a similar sin he must have committed bigger ones. By Alláh, even if he did not commit big sins but committed only small sins, his exposing the sins of people is itself a big sin.

O' creature of Alláh, do not be quick in exposition anyone's sin for he may be forgiven for it, and do not feel yourself safe even for a small sin because you may be punished for it. Therefore, every one of you who comes to know the faults of others should not expose them in view of what he knows about his own faults, and he should remain busy in thanks that he has been saved from what others have been indulging in.

(1). The habit of fault finding and backbiting has become so common that even the feeling of its evilness has disappeared. And at present neither the high avoid it nor the low; neither the high position of the pulpit prevents it nor the sacredness of the mosque. Whenever a few companions sit together their topic of conversation and engaging interest is just to discuss the faults of their opponents with added colourisation, and to listen to them attentively. Although the fault finder is himself involved in the faults which he picks up in others, yet he does not like that his own faults should be exposed. In such a case, he should have consideration for similar feelings in others and should avoid searching for their faults and hurting their feelings. He should act after the proverb: "Do not do unto others what you do not want others to do unto you."

Backbiting is defined as the exposure of the fault of a brother-in-faith with the intent to vilify him in such a way as to irritate him, whether it be by speaking, acting, implication or suggestion. Some people take backbiting to cover only that which is false or contrary to fact. According to them to relate what was seen or heard, exactly as it was, is not backbiting, and they say that they are not backbiting but only relating exactly what they saw or heard. But in fact backbiting is the name of this very relating of the facts, because if it is not factually correct it would be false accusation and wrong blame. It is related about the Prophet that he said:

"Do you know what backbiting is?" People said, "Alláh and His Prophet know better." Then he said, "Backbiting means that you say about your brother a thing which pains him." Someone said, "But what if I say what is actually true about him?" The Prophet replied, "It is backbiting only when it is factually true, otherwise you would be accusing him falsely."

There are many causes for indulging in backbiting, and because of this a man commits it sometimes knowingly and sometimes unknowingly. Abú \ámid al-Ghazálí has recounted these causes in detail in his book I<yá' `ulúmu'd-dín. A few of the important ones are:

1) To make fun of anyone or to make him appear abased.
2) To make people laugh and to display one's own jolliness and high spiritedness.
3) Expressing one's feelings under the influence of rage and anger.
4) To establish one's feelings under the influence of rage and anger.
5) To disprove one's connection or involvement in a matter; namely that a particular evil was not committed by oneself but by someone else.
6) To associate oneself with some group when in their company in order to avoid strangeness with them.
7) To belittle a person from whom it is feared that he will expose some fault of one's.
8) To defeat a competitor in the same calling.
9) To seek position in the audience of someone in power.
10) To express sorrow by saying it is sad that so-and-so has fallen in such and such a sin.
11) To express astonishment, for example, to say it is wonderful that so and so has done this.
12) To name the committer of an act when expressing anger over it.

However, in some cases fault finding or criticising does not fall under backbiting.

1) If the oppressed complains of the oppressor in order to seek redress, it is not backbiting. Alláh says about it: Loveth not Alláh open utterance of evil in speech except by one who hath been wronged.. (Qur'án, 4:148)
2) To relate anyone's fault while giving advice is not backbiting because dishonesty and duplicity is not permissible in counselling.
3) If in connection with seeking the requirements of a religious commandment the naming of a particular individual cannot be avoided, then to state the fault of such person to the extent necessary would not be backbiting.
4) To relate the misappropriation or dishonesty committed by someone with a view to saving a Muslim brother from harm would not be backbiting.
5) To relate the fault of someone before one who can prevent him from committing it is not backbiting.
6) Criticism and expression of opinion about a relater of traditions is not backbiting.
7) If a person is well acquainted with someone's shortcoming, then to relate such a fault in order to define his personality, for example, describing a deaf, dumb, lame or handless person as thus, is not backbiting.
8) To describe any fault of a patient before a physician for purposes of treatment is not backbiting.
9) If someone claims wrong lineage then to expose his correct lineage is not backbiting.
10) If the life, property or honour of someone can be protected only by informing him of some fault, it would not be backbiting.
11) If two persons discuss a fault of another which is already known to both it would not be backbiting, although to avoid iscussing it is better, since it is possible one of the two might have forgotten it.
12) To expose the evils of one who openly commits evils is not back-biting as the tradition runs: "There is no backbiting in the case of he who has torn away the veil of shamefulness."

O' people! If a person knows his brother to be steadfast in faith and of correct ways he should not lend ear to what people may say about him. Sometimes the bowman shoots arrows but the arrow goes astray; similarly talk can be off the point. Its wrong perishes, while Alláh is the Hearer and the Witness. There is nothing between truth and falsehood except four fingers.

Amír al-mu'minín was asked the meaning of this whereupon he closed his fingers together and put them between his ear and eye and said: It is falsehood when you say, "I have heard so," while it is truth when you say, "I have seen."

He who shows generosity to those who have no claim to it or who are not fit for it would not earn anything except the praise of the ignoble and appreciation of bad persons, although as long as he continues giving, the ignorant will say how generous his hand is, even though in the affairs of Alláh he is a miser.

Therefore, to whosoever Alláh gives wealth he should use it in extending good behaviour to his kinsmen, in entertaining, in releasing prisoners and the afflicted; in giving to the poor and to debtors, and he should endure (the troubles arising out of) the fulfilment of rights (of others) and hardships in expectation of reward. Certainly, the achievement of these qualities is the height of greatness in this world and achievement of the distinctions of the next world; if Alláh so wills.

Beware; the earth which bears you and the sky which overshadows you are obedient to their Sustainer (Alláh). They have not been bestowing their blessings on you for any feeling of pity on you or inclination towards you, nor for any good which they expect from you, but they were commanded to bestow benefits on you and they are obeying, and were asked to maintain your good and so they are maintaining it.

Certainly, Alláh tries his creatures in respect of their evil deeds by decreasing fruits, holding back blessings and closing the treasures of good, so that he who wishes to repent may repent, he who wishes to turn away (from evils) may turn away, he who wishes to recall (forgotten good) may recall, and he who wishes to abstain (from evil) may abstain. Alláh, the Glorified, has made the seeking of (His) forgiveness a means for the pouring down of livelihood and mercy on the people as Alláh has said:

... Seek ye the forgiveness of your Lord! Verily, He is the Most-forgiving, He will send (down) upon you the cloud raining in torrents, and help you with wealth and sons (children) . . . (Qur'án, 17:10-12)

Alláh may shower mercy on him who took up repentance, gave up sins and hastened (in performing good acts before) his death.

O' my Alláh! we have come out to Thee from under the curtains and coverings (of houses) when the beasts and children are crying, seeking Thy Mercy, hoping for the generosity of Thy bounty and fearing Thy chastisement and retribution. O' my Alláh! give us to drink from Thy rain and do not disappoint us, nor kill us by years (of drought) nor punish us for what the foolish among us have committed, O' the Most Merciful of all.

O' my Alláh! we have come out to Thee to complain to Thee who is (already) not hidden from Thee, when the seven troubles have forced us, droughty famines have driven us, distressing wants have made us helpless and troublesome mischiefs have incessantly befallen us. O' my Alláh! we beseech Thee not to send us back disappointed nor to return us with down-cast eyes, nor to address us (harshly) for our sins, nor deal with us according to our deeds.

O' my Alláh! do pour on us Thy mercy, Thy blessing, Thy sustenance and Thy pity, and make us enjoy a drink which benefits us, quenches our thirst, produces green herbage with which all that was lost gets a growing and all that had withered comes to life again. It should bring about the benefit of freshness and plentifulness of ripe fruits. With it plains may be watered, rivers may begin flowing, plants may pick up foliage and prices may come down. Surely, Thou art powerful over whatever Thou willest.

Alláh deputed prophets and distinguished them with His revelation. He made them as pleas for Him among His creation, so that there should not remain any excuse for people. He invited people to the right path through a truthful tongue. You should know that Alláh fully knows creation. Not that He was not aware of what they concealed from among their hidden secrets and inner feelings, but in order to try them as to whom from among them performs good acts, so that there is reward in respect of good acts and chastisement in respect of evil acts.

Where are those who falsely and unjustly claimed that they are deeply versed in knowledge, as against us, although Alláh raised us in position and kept them down, bestowed upon us knowledge but deprived them, and entered us (in the fortress of knowledge) but kept them out. With us guidance is to be sought and blindness (of misguidance) is to be changed into brightness. Surely Imáms (divine leaders) will be from the Quraysh. They have been planted in this line through Háshim. It would not suit others nor would others be suitable as heads of affairs.

They have adopted this world and abandoned the next world; left clean water and drunk stinking water. I can almost see their wicked one (1) who committed unlawful acts, associated himself with them, befriended them and accorded with them till his hair grew grey and his nature acquired their tinge. He proceeded onward emitting foam like a torrential stream not caring whom he drowned, or, like fire in straw, without realising what he burnt.

Where are the minds which seek light from the lamps of guidance, and the eyes which look at minarets of piety? Where are the hearts dedicated to Alláh, and devoted to the obedience of Alláh? They are all crowding towards worldly vanities and quarrelling over unlawful issues. The ensigns of Paradise and Hell have been raised for them but they have turned their faces away from Paradise and proceeded to Hell by dint of their performances. Alláh called them but they showed dislike and ran away. When Satan called them they responded and proceeded (towards him).

(1). Here the reference is to `Abd al-Malik ibn Marwán who committed extreme atrocities through his officer al-\ajjáj ibn Yúsuf ath-Thaqafí.

O' people, you are, in this world, the target for the arrows of death. With every drinking there is choking and with every eating there is suffocation. You do not get any benefit in it except by foregoing another (benefit) and no one among you advances in age by a day except by the taking away of a day from his life. Nothing more is added to his eating unless it reduces what was there before. No mark appears for him unless a mark disappears. Nothing new comes into being unless the new becomes old. No new crop comes up unless a crop has been reaped. Those roots are gone whose off-shoots we are. How can an off-shoot live after the departure of its root?

No innovation is introduced unless one sunnah is forsaken, keep away from innovations and stick to the broad road. Surely the old tested ways are the best and the innovated ones are bad.

Spoken when `Umar ibn al-Kha>>ab consulted Amír al-mu'minín
about taking part in the battle of Persia. (1)

In this matter, victory of defeat is not dependent on the smallness or greatness of forces. It is Alláh's religion which He has raised above all faiths, and His army which He has mobilised and extended, till it has reached the point where it stands now, and has arrived its present positions. We hold a promise from Alláh, and He will fulfil His promise and support His army.

The position of the head of government is that of the thread for beads, as it connects them and keeps them together. If the thread is broken, they will disperse and be lost, and will never come together again. The Arabs today, even though small in number are big because of Islam and strong because of unity. You should remain like the axis for them, and rotate the mill (of government) with (the help of) the Arabs, and be their root. Avoid battle, because if you leave this place the Arabs will attack you from all sides and directions till the unguarded places left behind by you will become more important than those before you.

If the Persians see you tomorrow they will say, "He is the root (chief) of Arabia. If we do away with him we will be in peace." In this way this will heighten their eagerness against you and their keenness to aim at you. You say that they have set out to fight against the Muslims. Well, Alláh detests their setting out more than you do, and He is more capable of preventing what He detests. As regards your idea about their (large) number, in the past we did not fight on the strength of large numbers but we fought on the basis of Alláh's support and assistance.

(1). When some people advised Caliph `Umar to partake in the battle of al-Qádisiyyah or Naháwand, he finding it against his personal inclination, thought it necessary to consult Amír al-mu'minín, so that if he advised against it he would plead before others that he had stayed back on Amír al-mu'minín's advice, but also if he advised partaking in the battle some other excuse would be found. However, unlike others, Amír al-mu'minín advised him to stay back. The other people had advised him to join in fighting, because the Holy Prophet did not send only others to fight but took part in it himself as well, keeping his close relations also with him. What Amír al-mu'minín had in view was that `Umar's presence in the battle could not be beneficial to Islam, but rather his staying back would save the Muslims from dispersion.

Amír al-mu'minín's view that "the position of the head of government is that of the axis around which the system of the government rotates" is a point of principle and does not concern any particular personality. Whether the ruler is a Muslim or an unbeliever, just or despotic, virtuous or vicious, for the administration of the state his presence is a necessity, as Amír al-mu'minín has explained elsewhere at greater length:

The fact is that there is no escape for men from a ruler good or bad. Faithful persons perform (good) acts in his rule while the unfaithful enjoys (worldly) benefits in it. During the rule, Alláh will carry everything to its end. Through the ruler tax is collected, the enemy is fought, roads are protected and the right of the weak is taken from the strong till the virtuous enjoy peace and are allowed protection from (the oppression of) the wicked. (Sermon 40)

The words which Amír al-mu'minín uttered in his advice are not indicative of any quality of Caliph `Umar except his being the ruler. There is no doubt that he held worldly authority, irrespective of the question of whether it was secured in the right way or wrong way. And where there is authority there is centring of people's affairs. That is why Amír al-mu'minín said that if `Umar would go out the Arabs would follow him in large numbers towards the battlefield, because when the ruler is on the march the people will not like to stay behind. The result of their going would be that city after city would become vacant, while the enemy will infer from their reaching the battlefield that the Islamic cities are lying vacant, and that if these people were repulsed no assistance would reach the Muslims from the centre. Again, if the ruler were killed the army would disperse automatically, because the ruler is as its foundation. When the foundation is shaken the walls cannot remain standing. The word "a#lu'l-`Arab" (the root chief) of Arabia has not been used by Amír al-mu'minín as his own but he has taken it from the Persians. Obviously in his capacity as the head of the State, Caliph `Umar was, in their view, the chief of Arabia. Besides, the reference is to the country, not to Islam or Muslims, so that there is no suggestion of any importance for him from the Islamic point of view.

When Amír al-mu'minín pointed out to Caliph `Umar that on his reaching there the Persians would aim at him, and that if he fell into their hands they would not spare him without killing, although such words would have touched the brave to the quick and would have heightened their spirits, `Umar liked the advice to stay back and thought it better to keep himself away from the flames of battle. If this advice had not been in accord with his personal inclination he would not have received it so heartily and would have tried to argue that the administration of the country could be maintained by leaving a deputy. Again when other people had already advised him to go out, what was the need for consulting Amír al-mu'minín except to get an excuse to stay back.

The purpose of the deputation of the Holy Prophet and the condition of the time when people would go against the Qur'án

Alláh deputed Mu<ammad (p.b.u.h.a.h.p.) with Truth so that he may take out His people from the worship of idols towards His worship and from obeying Satan towards obeying Him and sent him with the Qur'án which He explained and made strong, in order that the people may know their sustainer (Alláh) since they were ignorant of Him, may acknowledge Him since they were denying Him, and accept Him since they were refusing (to believe in) Him. Because He, the Glorified, revealed Himself to them through His Book without their having seen Him, by means of what He showed them out of His might and made them fear His sway. How He destroyed those whom He wished to destroy through His chastisement and ruined those whom He wished to ruin through His retribution!

Certainly, a time will come upon you after me when nothing will be more concealed than rightfulness, nothing more apparent than wrongfulness and nothing more current than untruth against Alláh and His Prophet. For the people of this period nothing will be more valueless than the Qur'án being recited as it ought to be recited, nor anything more valuable than the Qur'án being misplaced from its position. And in the towns nothing will be more hated than virtue, nor anything more acceptable than vice.

The holders of the book will throw it away and its memorisers would forget it. In these days the Qur'án and its people will be exiled and expelled. They will be companions keeping together on one path, but no one will offer them asylum. Consequently at this time the Qur'án and its people will be among the people but not among them, will be with them but not with them, because misguidance cannot accord with guidance even though they may be together. The people will have united on division and will therefore have cut away from the community, as though they were the leaders of the Qur'án and not the Qur'án their leader. Nothing of it will be left with them except its name, and they will know nothing save its writing and its words. Before that, they will inflict hardships on the virtuous, naming the latter's truthful views about Alláh false allegations, and enforcing for virtues the punishment of the vice.

Those before you passed away because of the lengthening of their desires and the forgetting of their death, till that promised event befell them about which excuses are turned down, repentance is denied and punishment and retribution is inflicted.

About Ahlu'l-bayt

O' people, he who seeks counsel from Alláh secures guidance and he who adopts His word as guide is led towards what is more straight, because Alláh's lover feels secure and His opponent feels afraid. It does not behove one who knows His greatness to assume greatness, but the greatness of those who know His greatness is that they should know before Him, and the safety for those who know what His power is lies in submitting to Him. Do not be scared away from the truth like the scaring of the healthy from the scabbed person, or the sound person from the sick.

You should know that you will never know guidance unless you know who has abandoned it, you will never abide by the pledges of the Qur'án unless you know who has broken them, and will never cling to it unless you know who has forsaken it. Seek these things from those who own them because they are the life spring of knowledge and death of ignorance. They are the people whose commands will disclose to you their (extent of) knowledge, their silence will disclose their (capacity of) speaking and their outer appearance will disclose their inner self. They do not go against religion, and do not differ from one other about it, while it is among them a truthful witness and a silent speaker.

Both of these two (^al<ah and az-Zubayr) wishes the Caliphate for himself, and is drawing towards himself as against the other fellow. They do not employ any connection for getting access to Alláh nor proceed towards Him through any means. Both of them bear malice against the other. Shortly his veil over it will be uncovered. By Alláh, if they achieve what they aim at, one of them will kill the other, and one will finish the other. The rebellious party has stood up. Where are the seekers of virtue; for the paths have already been determined and they have been given the news. For every misguidance there is a cause and for every break of pledge there is a misrepresentation. By Alláh, I shall not be like him who listens to the voice of mourning, hears the man who brings news of death and also visits the mourner yet does not take lesson.

O' people. Every one has to meet what he wishes to avoid by running away. (1) Death is the place to which life is driving. To run away from it means to catch it. How many days did I spend in searching for the secret of this matter, but Alláh did not allow save its concealment. Alas! It is a treasured knowledge. As for my last will, it is that concerning Alláh, do not believe in a partner for Him, and concerning Mu<ammad (p.b.u.h.a.h.p.), do not disregard his Sunnah. Keep these two pillars and burn these two lamps. Till you are not divided, no evil will come to you. (2) Every one of you has to bear his own burden. It has been kept light for the ignorant. Alláh is Merciful. Faith is straight. The leader (Prophet) is the holder of knowledge. Yesterday I was with you; today I have become the object of a lesson for you, and tomorrow I shall leave you. Alláh may forgive me and you.

If the foot remains firm in this slippery place, well and good. But if the foot slips, this is because we are under the shade of branches, the passing of the winds and the canopy of the clouds whose layers are dispersed in the sky, and whose traces disappeared (3) in the earth. I was your neighbour. My body kept you company for some days and shortly you will find just an empty body of mine which would be stationary after (all its) movement and silent after speech so that my calmness, the closing of my eyes, and the stillness of my limbs may provide you counsel, because it is more of a counsel for those who take a lesson (from it) than eloquent speech and a ready word. I am departing from you like one who is eager to meet (someone). Tomorrow you will look at my days, then my inner side will be disclosed to you and you will understand me after the vacation of my place and its occupation by someone else.

(1). This means that during all the time spent in the attempts that a man makes to avoid death and in the means he adopts for it, it is only the span of life that is shortened. As the time passes the objective of death approaches near, so much so that in one's attempt to seek life one meets death.

(2). "wa khalákum dhammun" (No evil will come to you). This sentence is used as a proverb. It was first employed by Qa#ír, slave of Jadhímah ibn Málik al-Abrash.

(3). The intention is that when all these things die, how can those who inhabit them remain safe? Certainly they too, like every thing else, have to pass away some day or other. Then why should there be any wonder at my life coming to an end?

They took to the right and the left piercing through to the ways of evil and leaving the paths of guidance. Do not make haste for a matter which is to happen and is awaited, and do not wish for delay in what the morrow is to bring for you. For, how many people make haste for a matter, but when they get it they begin to wish they had not got it. How near is today to the dawning of tomorrow. O' my people, this is the time for the occurrence of every promised event and the approach of things which you do not know. Whoever from among us will be during these days will move through them with a burning lamp and will tread on the footsteps of the virtuous, in order to unfasten knots, to free slaves, to divide the united and to unite the divided. He will be in concealment from people. The stalker will not find his footprints even though he pursues with his eye. Then a group of people will be sharpened like the sharpening of swords by the blacksmith. Their sight will be brightened by revelation, the (delicacies of) commentary will be put in their ears and they will be given drinks of wisdom, morning and evening.

Their period became long in order that they might complete (their position of) disgrace and deserve vicissitudes, till the end of the period was reached, and a group of people turned towards mischief and picked up their arms for fighting. The virtuous did not show any obligation to Alláh but calmly endured, and did not feel elated for having engaged themselves in truthfulness. Eventually the period of trial came to an end according to what was ordained. Then they propagated their good views among others and sought nearness to Alláh according to the command of their leader.

When Alláh took the Prophet (to himself) a group of men went back on their tracks. The ways (of misguidance) ruined them and they placed trust in deceitful intriguers, showed consideration to other than kinsmen, abandoned the kin whom they had been ordered to love, and shifted the building from its strong foundation and built it in other than its (proper) place. They are the source of every shortcoming and the door of gropers in the dark. They were moving to and fro in amazement and lay intoxicated in the way of the people of the Pharaohs. They were either bent on this world and taking support on it or away from the faith and removed from it.

The condition of the people during disorder, and advice against oppression and unlawful earning

I praise Alláh and seek His help from (what led to the) punishment of Satan and his deceitful acts, and (l seek His) protection from Satan's traps and waylayings. I stand witness that there is no god but Alláh and I stand witness that Muhammad is His slave and His Prophet (peace be upon him and his progeny) and his chosen and his selected one. Muhammad's (p.b.u.h.a.h.p.) distinction cannot be paralleled nor can his loss be made good. Populated places were brightened through him when previously there was dark misguidance, overpowering ignorance and rude habits, and people regarded unlawful as lawful, humiliated the man of wisdom, passed lives when there were no prophets and died as unbelievers.

You, O' people of Arabia, will be victims of calamities which have come near. You should avoid the intoxication of wealth, fear the disasters of chastisement, keep steadfast in the darkness and crookedness of mischief when its hidden nature discloses itself, its secrets become manifest and its axis and the pivot of its rotation gain strength. It begins in imperceptible stages but develops into great hideousness. Its youth is like the youth of an adolescent and its marks are like the marks of beating by stone.

Oppressors inherit it by (mutual) agreement. The first of them serves as a leader for the latter one and the latter one follows the first one. They vie with each other in (the matter of) this lowly world, and leap over this stinking carcass. Shortly the follower will denounce his connection with the leader, and the leader with the follower. They will disunite on account of mutual and curse one another when they meet. Then after this there will appear another arouser of mischief who will destroy ruined things. The heart will become wavering after being normal, men will be misled after safety, desires will multiply and become diversified and views will become confused.

Whoever proceeds towards this mischief will be ruined and whoever strives for it will be annihilated. They will be biting each other during it as the wild asses bite each other in the herd. The coils of the rope will be disturbed and the face of affairs will be blinded. During it sagacity will be on the ebb, and the oppressors will (get the opportunity to) speak. This mischief will smash the Bedouins with its hammers and crush them with its chest. In its dust the single marchers will be lost, and in its way the horsemen will be destroyed. It will approach with the bitterness of destiny and will give pure blood (instead of milk). It will breach the minarets of faith and shatter the ties of firm belief. The wise will run away from it while the wicked will foster it. It will thunder and flash (like lightning). It will create a severe disaster. In it kinship will be forsaken and Islam will be abandoned. He who declaims it will also be affected by it, and he who flees from it will (be forced to) stay in it.

Among them some will be unavenged martyrs and some will be stricken with fear and seek protection. They will be deceived by pledges and fraudulent belief. You should not become landmarks of mischiefs and signs of innovations but should adhere to that on which the rope of the community has been wound and on which the pillars of obedience have been founded. Proceed towards Alláh as oppressed and do not proceed to Him as oppressors. Avoid the paths of Satan and the places of revolt. Do not put in your bellies unlawful morsels because you are facing Him Who has made disobedience unlawful for you, and made the path of obedience easy for you.